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74 Mark xv. 37, 39, 43, 44, and John xix. 30-34.
86 [The wood of the cross is meant. One of the ancient symbols of the church was a ship.-W.G.T.S.].
101 [The allusion is to the Wisdom of Proverbs, and of the Book of Wisdom which Augustin regards as canonical, as his frequent citations show.-W.G.T.S.].
112 [Augustin here, as in previous instances, affirms the procession of the Spirit from the Father and Son.-W.G.T.S.].
118 [The term "beginning" is employed "relatively, and not according to substance," as Augustin says. The Father is "the beginning of the whole deity," with reference to the personal distinctions of Father, Son, and Spirit-the Son being from the Father, and the Spirit from Father and Son. The trinitarian relations or modes of the essence, "begin" with the first person, not the second or the third. The phrase "whole deity," in the above statement, is put for "trinity," not for "essence." Augustin would not say that the Father is the "beginning" (principium) of the divine essence considered abstractly, but only of the essence as trinal. In this sense, Trinitarian writers denominate the Father "fons trinitatis", and sometimes "fons deitatis." Turrettin employs this latter phraseology (iii. xxx. i. 8); so does Owen (Communion with Trinity, Ch. iii.); and Hooker (Polity, v. liv.) But in this case, the guarding clause of Turretin is to be subjoined: "fons deitatis, si modus subsistendi spectatur." The phrase "fons trinitatis," or "principium trinitatis," is less liable to be misconceived, and more accurate than "fons deitatis," or "principum deitatis."-W. G. T. S.].