_Answ._ The account which Plato and his followers seem to have given of the doctrine of the Trinity does not appear to have been taken from the light of nature, and therefore this makes nothing to the objection. We have sufficient ground to conclude that Plato travelled into Egypt, with a design to make improvements in knowledge; and some suppose, that there he saw some translation of a part of the Bible into Greek,[82] more ancient than that which is commonly attributed to the LXX, which was not compiled till an hundred years after his time. But whether he did this, or no, is uncertain: it is true, he used several expressions, which are contained in the books of Moses, and took the plan of his laws from thence; upon which account some have called him a second Moses, speaking Greek: but whether he received his notions more immediately from scripture, or by conversation with the Jews, of whom a great number settled in Egypt, after Gedaliah’s death, is not material; however, it is sufficiently evident, that he had not all of them, in a way of reasoning, from the light of nature: and as for his followers, such as Plotinus, Proclus, Porphyry, and others, they lived in those ages, when Christianity prevailed in the world, though none of them pretended to be Christians; and one of them was the most inveterate enemy to Christianity that lived; yet these might well be supposed to make their master Plato speak several things, as to this mystery, which he never intended, were it only to persuade the Christians to believe that he was not inferior to Moses, or any other recorded in scripture. Thus having answered the objections, we shall take leave to consider how unwarily some divines, who have defended the doctrine of the Trinity, have not only asserted that Plato understood a great a deal of it, but have made use of this, as an answer to the Anti-trinitarian objection before mentioned, that the doctrine of the Trinity is unintelligible; and they have taken a great deal of pleasure in accounting for this doctrine in such a way as these philosophers have done:[83] and some of them have taken notice of a few dark hints, which they have met with in some of the poetical fictions, and from thence concluded that there was something of the Trinity known, even by the Heathen in general: thus when the word three is mentioned by them, and applied to some things, which they relate concerning their gods; or when they speak of gods delighting in an unequal number, or in the number three. But this is too gross to be particularly mentioned, lest it should give us an unbecoming idea of this divine mystery, or of those who have better arguments than these to defend it.