_Object._ 1. That our first parents knew the doctrine of the Trinity as soon as they were created, otherwise they could not have given that distinct glory to the Persons in the Godhead that is due to them; and if we are required, not only to worship the divine Being, but to worship the Father, Son, and Spirit; and, if this worship is due from us, as creatures, and not merely as fallen and redeemed; then it will follow from hence, that our first parents must know the doctrine of the Trinity: but this they did not know by divine revelation; therefore they knew it by the light of nature. _Answ._ We will allow every thing contained in this objection, excepting that they did not know this by divine revelation; for certainly they had some ideas conveyed this way at first, otherwise they could not have known any thing that related to instituted worship, which, it is plain, they did. And shall it be reckoned any absurdity to suppose that they received this doctrine of the Trinity by divine revelation, though we have no particular account thereof, in that short history which Moses gives us of things relating to the state of innocency? It is therefore sufficient to our purpose, to suppose that it was agreeable to the wisdom and goodness of God to make known to them this important truth, and consequently that he did so, though not by the light of nature. _Object._ 2. It is farther objected, that the heathen knew something of the doctrine of the Trinity, as appears by their writings, though they were unacquainted with scripture. To support this objection, they refer to several mystical expressions in the works of Plato, which seem to look that way, when he speaks of three principles; one whereof he calls goodness, or a being that is good; the second he calls his word, or reason; and the third a spirit, which diffuses its influence throughout the whole system of beings, and calls him sometimes the soul of the world; and in other places, he speaks of them as having a distinct sovereignty.[81] And he supposes the first of these to be the cause of things most great and excellent; the second, the cause of things of an inferior nature; the third, of things yet more inferior; and some of his followers plainly call them three hypostases; and sometimes, Father, Word, and Spirit.