10 Inoestimabili majestatem Dei luce fulgentem (Petschenig)Gazaeus edits Inoestimabilem majestatem, Dei luce fulgentem.

11 Quas tibi immensus et ineffabilis pavor mentis augeret (Petschenig): Gazaeus has Quas tibi immensas et ineffabiles angustias pavor mentis augeret ?

12 2 Cor. xiii. 3.

13 2 Cor. v. 10.

14 Rom. xiv. 10, 11.

15 S. John v. 22, 23.

16 1 John ii. 23.

17 Rom. viii. 9.

18 Ibid. ver. 33, 34.

19 1 Cor. i. 22-24.

20 Mater (Petschenig): Caro (Gazaeus).

21 1 Cor. i. 6-9.

22 S. John xi. 27.

23 Principatus.

24 S. Matt. xvi. 16.

25 S. John xx. 28.

26 S. Matt. xxiv. 35.

27 S. Luke xxiv. 39.

28 S. Matt. xvi. 4.

29 S. Matt. iii. 16, 17.

30 Gal. iv. 4.

1 Rom. viii. 3.

2 Sacramentum.

3 Exod. iv. 13. Where the LXX. has De/omai, ku/rie, proxei/risai duna/menon a!llo/ [email protected] a0postelei=j, which was followed by the old Latin. Jerome however rendered the passage correctly from the Hebrew: "obsecro, Domine, mitte quem misurus es." Cf. the note on the Institutes, XII. xxxi.

4 S. John iii. 17.

5 Ps. cvi. (cvii.) 20.

6 1 John iv. 14.

7 S. Luke ii. 11.

8 Cf. Hooker Eccl: Polity., Book V. c. liii. § 4. "A kind of mutual commutation there is whereby those concrete names, God and man, when we speak of Christ, do take interchangeably one another's room, so that for truth of speech it skilleth not whether we say that the Son of God hath created the world, and the Son of man by His death hath saved it, or else that the Son of man did create, and the Son of God die to save the world. Howbeit as oft as we attribute to God what the manhood of Christ claimeth, or to man what His Deity hath right unto, we understand by the name of God and the name of man neither the one nor the other nature, but the whole person of Christ, in whom both natures are." The technical phrase by which this interchange of names is described is the Communicatio idiomatum, and in Greek a0nti/dosij. Cf. Pearson on the Creed, Art IV. c. i.


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