HOMILY 111.] HOMILIES ON TIMOTHY. 485 without entering into the course, to be a sharer of the crowns reserved for him, by standing by him, preparing his mind, 1 and animating and exciting him. Hence it is that Paul elsewhere says, "Ye have done well that ye did communi cate with my affliction. For even in Thessalo- nica ye sent once and again unto my necessity." (Phil. iv. 14, 16.) And how could they that were far off share in the affliction of him that was not with them ? How ? He says, " ye sent once and again unto my necessities." Again he says, speaking of Epaphroditus, " Because he was nigh unto death, not regarding his life, that he might supply your lack of service toward me." (Phil. ii. 30.) For as in the service of kings, not only those who fight the battle, but those who guard the baggage, share in the honor ; and not merely so, but frequently even have an equal portion of the spoils, though they have not imbrued their hands in blood, nor stood in array, nor even seen the ranks of the enemy ; so it is in these conflicts. For he who relieves the combatant, when wasted with hunger, who stands by him, encouraging him by words, and rendering him every service, he is not inferior to the combatant. For do not suppose Paul the combatant, that irresistible and invincible one, but some one of the many, who, if he had not received much consolation and encouragement, would not per haps have stood, would not have contended. So those who are out of the contest may per chance be the cause of victory to him, who is engaged in it, and may be partakers of the crowns reserved for the victor. And what won der, if he who communicates to the living is thought worthy of the same rewards with those who contend, since it is possible to communi cate after death even with the departed, with those who are asleep, who are already crowned, who want for nothing. For hear Paul saying, " Partaking in the memories of the Saints." : And how may this be done? When thou ad- mirest a man, 3 when thou doest any of those acts for which he was crowned, thou art evi dently a sharer in his labors, and in his crowns. " The .Lord grant unto him that he may find mercy of the Lord in that day." He had com passion on me, he says, he shall therefore have the like return in that terrible Day, when we shall have need of much mercy. " The Lord grant him to find mercy from the Lord." Are there two Lords then ? By no means. But " to us there is one Lord Christ Jesus, and one God." (i Cor. viii. 6.) Here those who are infected with the heresy of Marcion assail this expres- 2 Rom. xii. 13. where some read tivfiais. On the passage, how ever, he reads xPe ""s, " necessities," as E. V.; see on Rom. Horn. xxi. " B. adds, "when thou buildest his monument." sion; but let them learn that this mode of speech is not uncommon in Scripture ; as when it is said, " The Lord said unto my Lord " (Ps. ex. i ) ; and again, " I said unto the Lord, Thou art my Lord" (Ps. xvi. 2) ; and, "The Lord rained fire from the Lord." (Gen. xix. 24.) This indicates that the Persons are of the same substance, not that there is a distinction of nature. For we are not to understand that there are two substances differing from each other, but two Persons, each being of the same substance. Observe too, that he says, "The Lord grant him mercy." For as he himself had obtained mercy from Onesiphorus, so he wished him to obtain the same from God. MORAL. And if Onesiphorus, who exposed himself to danger, is saved by mercy, much more are we also saved by the same. For terrible indeed, terrible is that account, and such as needs great love for mankind, that we may not hear that awful sen tence, " Depart from me ... I never knew you, ye that work iniquity" (Matt. vii. 23); or that fearful word, " Depart, ye cursed, into everlast ing fire, prepared for the devil and his angels " (Matt. xxv. 40) : that we may not hear, " Be tween us and you there is a great gulf fixed " (Luke xvi. 16) : that we may not hear that voice full of horror, "Take him away, and cast him into outer darkness " : that we may not hear those words full of terror, " Thou wicked and slothful servant." (Matt. xxii. 13, and xxv. 26.) For awful truly and terrible is that tribunal. And yet God is gracious and merciful. He is called a God " of mercies and a God of com fort " (2 Cor. i. 3) ; good as none else is good, and kind, and gentle, and full of pity, Who " willeth not the death of a sinner, but that he should be converted and live." (Ez. xviii. 24; xxxiii. n.) Whence then, whence is that Day so full of agony and anguish ? A stream of fire is rolling before His face. The books of our deeds are opened. The day itself is burning as an oven, the angels are flying around, and many furnaces are prepared. How then is He good and merciful, and full of lovingkindness to man ? Even herein is He merciful, and He shows in these things the greatness of His lovingkindness. For He holds forth to us these terrors, that being constrained by them, we may be awakened to the desire of the kingdom. And observe how, besides commending One siphorus, he specifies his kindness, " he oft re freshed me " ; like a wearied wrestler overcome by heat, he refreshed and strengthened him in his tribulations. And in how many things he ministered to me at Ephesus, thou knowest very well. Not only at Ephesus, but here also he refreshed me. For such ought to be the con duct of one on the watch and awakened to good