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ry Impiety is the ruin, both’ of particular Perſons and States.

Socrates collects from this indefinite Anſwer, that Holineſs is the Art of ſacrificing and praying. To ſactifice is to give, and to pray is to ask. So that Holineſs conſiſts in giving and asking. Such things only are ask'd as are wanted, and ſuch thing only given as are neceſſary to thoſe to whom they are given; for it would be ridiculous to give a thing which they have no occasſion for.

From hence he drqaws this Concluſion, that Holineſs is a a Traffick between God and Man. But what profit can God receive from our Offerings? For as for us ’tis very viſible what profit we receive from him, ſince we have not the leaſt Good but what proceeds from his Bounty: Are we then ſo crafty (ſays he) to draw all the Advantage of this Commerce to our ſelves only, ſo that God gets nothing by it?

Eutyphron preſ'd with this Argument, ſhuts up all in ſaying, that God leaves what is profitable to us, and contents himſelf with that which is pleaſant, and that 'tis our Resſpect, and Gratitude that is ſo pleaſant to him, which returns exactly to the former Definition, that that is Holy which is pleaſing to the Gods.

Socrates ſhows him, that he has hitherto only made a Circle, and entreats him not to refuſé him the knowledge of ſo great a good. But Eutyphron like a true Votary of Superſition, who is always preſumptous, and, never confſſes his Ignorance, ſeeks only how to get rid of him, and refers this Enquiry to another time, telling him ſome urgent Buſineſs calls him elſewhere.

Thus ends this Dialogue, which deſtroys the falſe Opinions which then reign’d in the World, without eſtabliſhing the true. The Death of Socrates occaſion’d Plato to write thus imperfectly and sparingly. Beſides this is his Method, he always refutes before he teaches. But his manner of refuting fails not to make a diſcovery by way of Anticipa-