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in Heroicis, p. 665, xara Dsov ?jxw, I am come here under divine auspices. — h wdevt, in nothing ) This is consonant with that feeling, under which the apostle also speaks, xi. 9, sv ndvn, in everything. — fy/uiwQrirs, ye might suffer loss or damage) All sorrow which is not according to God , is damaging , and deadly, ver. 10.
10. Msrdvo/av — dpsruffsXrirov, repentance — not to he repented of) From the meaning of the primitive word, ftsrdma belongs properly to the understanding ; /xsruffsXsia to the will ; because the former expresses the change of sentiment, the latter, the change of care [solicitude], or rather of purpose. Whence Thomas GataJcer , Ad vers. misc. posth., c. 29, where he treats very accurately of these words signifying repentance, closes a long dissertation with this recapitulation : We have thus a series not completely , hut exactly delineated , hy which that feeling from its first origin , as it were hy certain degrees and advances , is at length brought on , as Septimius would say , to its proper maturity. In the first place , censure or punishment is inflicted [anim- adversio], a proceeding which is termed by the Hebrews 218? for 2^ DIE?: from this arises acknowledgment of error, and /xerdvoiU) reformation [resipiscentia, coming to a right state of mind]. Av aa, p stirring or dissatisfaction with one’s self
and sorrow, follow this fizrdvota, that which is explained by the Hebrew, Dnj, penitence. The consequence of this , where it has become efficacious, xa 1 yvjjtf/a, genuine, is 218?, conver- sion, stfitirpopriy /xsra/ziXf/a, which finishes and crowns the work , since it brings in quite a new mode of living, instead of the old.” Such are his views. Furthermore, on account of the very close relationship between the understanding and the will, fisraffsXsia and fisrdvoia occur together, and both the nouns and verbs are promiscuously used even by philosophers, and they correspond in the lxx. with the single Hebrew word Dn: ; in both fjjtru signifies after. Whence Plato in the Gorgias, ravra rrpovoritiutii //.b, dvvpcrd' fisravorjtioctii de, ddvvara. These tilings are possible to them that think beforehand , but impossible to those that think afterwards. Synesius, Ep. iv., r& l<7rijur}Qst, tpatiiv, rb [xh fjjsXziv oux ?jv, rb d's ^sra/AsXs/v, sv 5jv. It is said , that Epimetlieus had no care at the time , but that he afterwards had care.1 Both these
1 Epimetheus was fabled, in contrast to Prometheus , to have had no thought, but to have had after thought when too late. — Ed.
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