akes care of
you; but as _Homer_ tells us, [3] that _Minerva_ removed the Mist from
_Diomedes_ his Eyes, that he might plainly discover both Gods and Men;
so the Darkness that hangs upon your Mind must be removed before you are
able to discern what is Good and what is Evil. Let him remove from my
Mind, says _Alcibiades_, the Darkness, and what else he pleases, I am
determined to refuse nothing he shall order me, whoever he is, so that I
may become the better Man by it. The remaining Part of this Dialogue is
very obscure: There is something in it that would make us think
_Socrates_ hinted at himself, when he spoke of this Divine Teacher who
was to come into the World, did not he own that he himself was in this
respect as much at a Loss, and in as great Distress as the rest of
Mankind.

Some learned Men look upon this Conclusion as a Prediction of our
Saviour, or at least that Socrates, like the High-Priest, [4] prophesied
unknowingly, and pointed at that Divine Teacher who was to come into the
World some Ages after him. However that may be, we find that this great
Philosopher saw, by the Light of Reason, that it was suitable to the
Goodness of the Divine Nature, to send a Person into the World who
should instruct Mankind in the Duties of Religion, and, in particular,
teach them how to Pray.

Whoever reads this Abstract of _Plato's_ Discourse on Prayer, will, I
believe, naturally make this Reflection, That the great Founder of our
Religion, as well by his own Example, as in the Form of Prayer which he
taught his Disciples, did not only keep up to those Rules which the
Light of Nature had suggested to this great Philosopher, but instructed
his Disciples in the whole Extent of this Duty, as well as of all
others. He directed them to the proper Object of Adoration, and taught
them, according to the third Rule above-mentioned, to apply themselves
to him in their Closets, without Show or Ostentation, and to worship him
in Spirit and in Truth. As the _Lacedemonians_ in their Form of Prayer
implored the Gods in general to give them all good things so long as
they were virtuous, we ask in particular _that our Offences may be
forgiven, as we forgive those of others_. If we look into the second
Rule which _Socrates_ has prescribed, namely, That we should apply
ourselves to the Knowledge of such Things as are best for us, this too
is explain'd at large in the Doctrines of the Gospel, where we are
taught in several Instances to reg