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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