13. 'h) This prayer corresponds in both epistles. The first epistle, indeed, has also its own conclusion and prayer ; but yet because the first epistle is taken up and renewed in many important particulars by the second, this prayer is also suit- able to it, and in the very universality of the prayer, the apostle seems also to have had reference to the first epistle. — Xapis, grace) This is mentioned in the first place, for by the grace of Christ we come to the love of the Father. [An admirable testimony to the Holy Trinity . — V. g.] — n dyd<xr\ rov 0soD, the love of God) ver. 11. — ir\ noivuda, the communion) which has also come to you Gentiles, and which produces harmony.
Rom. x. 11, “Duplex voluntas divina,” viz. “voluntas beneplaciti et voluntas signi.” A scholastic distinction introduced by Thomas Aquinas, who, in the Sumrna Theologice, par. i. qu. 19, art. 11, writes, “ Ideo in Deo distinguitur voluntas proprie et metaphorice dicta. Voluntas enim proprie dicta (used in the plain and literal sense) vocatur voluntas beneplaciti. Vo- luntas autem metaphorice dicta (used in the figurative sense ) est voluntas <» signi, eo quod ipsum signum voluntatis voluntas dicitur i.e. God uses lan- guage which would seem among men to indicate will : but this is only a me- taphorical or ostensible will, “voluntas signi,” not His will in the same strict sense in which His secret purpose, “ voluntas beneplaciti,” is His will. — Ed.
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