And as to what is farther contained in this objection, concerning the will’s following the dictates of the understanding, and practical religion’s being seated therein, I own, that we must first know what we are to do in matters of religion, before we can act; thus we must first know what it is to worship, love, and obey, the Father, Son, and Spirit, as also that these three divine persons are the object of worship, love, and obedience, and then the will follows the dictates of the understanding; but it is one thing to know these things, and another thing to be able to comprehend the divine, essential, or personal glory, which belongs to them, and is the foundation of these acts of religious worship. 4. As to what is farther objected, concerning the design of divine revelation’s being to improve our understanding; or, as it is sometimes expressed, that it is an improvement upon the light of nature; this seems to have a double aspect, or tendency, _viz._ to advance, or depreciate, divine revelation. 1. If we take it in the former view, we freely own, (1.) That it is a very great improvement upon the light of nature, and that, either as we are led hereby, not only into the knowledge of many things which could not be discovered by it, namely, the doctrine of the Trinity, the incarnation of the Son of God, and that infinite satisfaction which was given by him to the justice of God, in order to our discharge from condemnation, as also that communion which believers have with the Father, Son, and Spirit; and therefore, since the light of nature gives us no discovery of these doctrines, divine revelation, and particularly the gospel, makes a very great addition to those ideas which we are led into by the light of nature. It is true, they both take their rise from God, yet one excels the other, as much as the light of the sun does that of a star; and is, as the Psalmist says, when comparing them together, _perfect, converting the soul_; and _sure, making wise the simple_, Psal. xix. 7. (2.) That when the same truths are discovered by the light of nature, and by divine revelation, the latter tends very much to improve our ideas: thus when the light of nature leads us into the knowledge of the being and perfections of God, his wisdom, power, and goodness, as illustrated in the works of nature and providence, we have not so clear ideas thereof, as we receive from the additional discoveries of them in divine revelation; and in this respect one does not cloud or darken those ideas which the other gives. But neither of these are designed by those who bring this objection against the doctrine of the Trinity: therefore we must suppose,