3 For an analysis of Augustine's Trinitarianism, see Bauv: Dreieinigkeitslehre I. 828-885; Gangauf: Des Augustineus speculative Lehre von Gott dem Dreieinigen; Schaff: History, iii. 684 sq.
4 The Mohammedan conception of the Divine Unity, also, is deistic. In energetically rejecting the doctrine of the Trinity, the Mohammedan is the Oriental Unitarian.
5 "That view of the divine nature which makes it inconsistent with the Incarnation and Trinity is philosophically imperfect, as well as scripturally incorrect." H. B. Smith: Faith and Philosophy, p. 191.
6 Upon the necessary conditions of self consciousness in God, see Müller: On Sin, II. 136 sq. (Urwick's Trans ); Dorner: Christian Doctrine, I. 412-465; Christlieb: Modern Doubt, Lecture III.; Kurtz: Sacred History,§ 2; Billroth: Religions Philosophie, § 89, 90; Wilberforce: Incarnation, Chapter III; Kidd: On the Trinity, with Candlish's Introduction; Shedd: History of Doctrine, I. 365-368.
1 [Augustine here puts generare for creare-which is rarely the case with him, since the distinction between generation and creation is of the highest importance in discussing the doctrine of the Trinity. His thought here is, that God does not bring himself into being, because he always is. Some have defined God as the Self-caused: causa sut. But the category of cause and effect is inapplicable to the Infinite Being.-W. G. T. S.]
7 [God's being is necessary; that of the creature is contingent. Hence the name I Am, or Jehovah,-which denotes this difference. God alone has immortality a parte ante, as well as a parte post.-W. G. T. S.].
12 [St.Paul,, in this place, denominates imperfect but true believers "carnal," in a relative sense, only. They are comparatively carnal, when contrasted with the law of God, which is absolutely and perfectly spiritual. (Rom. vii. 14.) They do not, however, belong to the class of carnal or natural men, in distinction from spiritual. The persons whom the Apostle here denominates "carnal," are "babes in Christ."-W. G. T. S.]
15 [This request of Augustine to his reader, involves an admirable rule for authorship generally-the desire, namely, that truth be attained, be it through himself or through others. MiIton teaches the same, when he says that the author must "study and love learning for itself, not for lucre, or any other end, but the service of God and of truth, and perhaps that lasting fame and perpetuity of praise, which God and good men have consented shall be the reward of those whose published labors advance the good of mankind."-W. G. T. S.].