24. Plato held that God and matter existed from all eternity--that they were co-eternal. Before the creation of the world matter had in itself a principle of motion, but without end or laws. This principle of motion Plato called the immortal soul of the universe. God wished to give form to this mass of eternal matter, regulate its motion, subject it to some end and to certain laws. Everything which exists in heaven or in earth, except Deity and unorganized matter, according to Plato's philosophy, had a beginning--there was a time when it did not exist; but there never was a time when the idea, that is, the form or plan of the thing, did not exist in the mind of Deity. This idea or intelligence existing with God from all eternity, is what Plato called the Logos--the word or intelligence of Deity. Many in the age of which we write saw in these doctrines a threefold expression of the divine nature--viz., the First Cause, the Reason or Logos, and the Spirit of the Universe; while others saw in these three principles three Gods, united with each other by a mysterious and ineffable generation; in which the Logos is regarded in the character of the Son of an Eternal Father, and the creator and governor of the work.[88] 25. Plato's Logos, John's Word Considered Identical.--In the introduction of St. John's gospel, commencing--"In {170} the beginning was the Word, and the Word was with God, and the Word was God"--in this Word, which the Apostle in another verse of his opening chapter declares was "made flesh and dwelt among men,"--plainly alluding to the pre-existence and birth of Messiah--the New Platonics saw the incarnation of the Logos of Plato, and according to the fashion of the times attempted to harmonize the revelations of God with the philosophy of men. (See note 8, end of section). 26. The Rank of the Logos in the Trinity.--It was trying to harmonize the revelations of God with these systems of philosophy which created the agitation in respect to the rank of the Logos, or Son of God, in the divine trinity; and the nature of the Trinity itself--that is, whether the three persons, the Father, Son and Holy Ghost are distinct and separate though of the same substance, or merely the same substance under different aspects. 27. The Orthodox View.--The view held to be orthodox was that in God there are three persons, Father, Son and Holy Spirit; each really distinct yet so united as to constitute but one personal God--of the same substance, and equal as to their eternity, power, and glory and all other perfections.