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124 "Et sanguine ejus redhibitus," corresponding to the Greek term apokatastaqeij. "Redhibere" is properly a forensic term, meaning to cause any article to be restored to the vendor.

125 Col. ii. 19.

126 Harvey restores the Greek thus, kai ton autou anqrwpon bebaiwsj ekdexomenoj, which he thinks has a reference to the patient waiting for "Christ's second advent to judge the world." The phrase might also be translated, and "receiving stedfastly His human nature."

127 Isa. xxvi. 19.

128 Isa. lxvi. 13.

129 Ezek. xxxvii. 1, etc.

130 Ezek. xxxvii. 12, etc.

131 Isa. lxv. 22.

132 John v. 14.

133 John ix. 3.

134 Gen. ii. 7.

135 Jer. i. 5.

136 Gal. i. 15.

137 John ix. 7.

138 Gen. i. 25.

139 Gen. iii. 9.

140 Gen. iii. 19.

141 Phil. ii. 8.

142 1 Tim. ii. 5.

143 Matt. vi. 12.

144 Gen. iii. 8.

145 Matt. ix. 2; Luke v. 20.

146 Matt. ix. 2; Luke v. 20.

147 Luke i. 78.

148 Matt. ix. 8.

149 Matt. ix. 6.

150 Ps. xxxii. 1, 2.

151 Col. ii. 14.

152 2 Kings vi. 6.

153 Matt. iii. 10.

154 Jer. xxiii. 29.

155 The Greek is preserved here, and reads, dia thj qeiaj ektasewj twn xeirwn-literally, "through the divine extension of hands." The old Latin merely reads, "per extensionem manuum."

156 John xiv. 11.

157 From this passage Harvey infers that Irenaeus held the procession of the Holy Spirit from the Father and the Son,-a doctrine denied by the Oriental Church in after times. [Here is nothing about the "procession:" only the "mission" of the Spirit is here concerned. And the Easterns object to the double procession itself only in so far as any one means thereby to deny "quod solus Pater est divinarum personarum, Principium et Fons,"-riza kai phgh. See Procopowicz, De Processione, Gothae, 1772].

158 Grabe and Harvey insert the words, "quod est conditionis," but on slender authority.

159 John vii. 39.

160 Eph. iv. 6.

161 John i. 1, etc.

162 John i. 10, etc.

163 John i. 14.

164 The text reads "invisiblilter," which seems clearly an error.

165 Deut. xxviii. 66.

166 John i. 13.

167 Ps. l. 3, 4.

168 The text is here most uncertain and obscure.

169 [This word patroness is ambiguous. The Latin may stand for Gr. Antilhyij,-a person called in to help, or to take hold of the other end of a burden. The argument implies that Mary was thus the counterpart or balance of Eve.]

170 The text reads "porro," which makes no sense; so that Harvey looks upon it as a corruption of the reading "per Horum."

171 "Et eandem figuram ejus quae est erga ecclesiam ordinationis custodientibus." Grabe supposes this refers to the ordained ministry of the Church, but Harvey thinks it refers more probably to its general constitution.

172 [He thus outlines the creed, and epitomizes "the faith once delivered to the saints," as all that is requisite to salvation.]

173 Prov. i. 20, 21.

174 That is, the private Christian as contrasted with the sophist of the schools.

175 2 Tim. iii. 7.

176 Gen. ii. 16.

177 Rom. xii. 3.

178 Eph. i. 10.

179 thrhsei and teresei have probably been confounded.

180 Gen. iii. 15.

181 Gal. iii. 19.

182 Gal. iv. 4.

183 Matt. iv. 3.

184 Deut. viii. 3.

185 The Latin of this obscure sentence is: Quae ergo fuit in Paradiso repletio hominis per duplicem gustationem, dissoluta est per eam, quae fuit in hoc mundo, indigentiam. Harvey thinks that repletio is an error of the translation reading anaplhrwsij for anaphrwsij. This conjecture is adopted above.

186 Ps. lxxxix. 11.

187 Deut. vi. 16.

188 This sentence is one of great obscurity.

189 Luke iv. 6, 7.

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