friends were not prepared at once to refuse communion to all who had been betrayed into accepting the Riminian decrees. He gathered in different parts of Gaul assemblies of bishops for mutual explanation, apparently with great success. Hilary's former opponent, Saturninus, bp. of Arles, vainly attempted to thwart this work, and Saturninus soon found himself deserted and practically, perhaps even formally, excommunicated by the Gallican episcopate.
Hilary now ventured, despite the unrepealed sentence of banishment, to journey into N. Italy and Illyria, to bring these provinces into spiritual conformity with Gaul. He arrived in Italy a.d. 362 and was greatly encouraged and assisted by St. Eusebius of Vercelli. These two friends, especially in remote districts, into which a fair statement of the points at issue had not penetrated, created a considerable impression, though not equal to that produced in Gaul. Possibly Lucifer of Cagliari proved an obstacle. That this ardent and ultra-Athanasian supporter of orthodoxy disapproved of one of the conciliatory manifestos of Hilary will be seen below; and as on another ground he had broken with Eusebius and was opposed to all communion with any who had accepted the decrees of Rimini, he could not have viewed their career with satisfaction.
Hilary, nevertheless, remained in Italy until the late autumn of 364. Valentinian, who became emperor in Feb. 364, found him at Milan in November. A serious altercation between Hilary and Auxentius, bp. of Milan, attracted his attention. The generally charitable tone adopted by Hilary towards his ecclesiastical opponents warrants our accepting his unfavourable report of Auxentius. According to Hilary, the profession of the creed of Nicaea made by Auxentius was thoroughly insincere, though he persuaded Valentinian that he was acting in good faith; and, as a natural result, Hilary was commanded to return to Gaul and at once obeyed, but to the bishops and the church at large made known his own convictions respecting the real character of the bp. of Milan.
Hilary spent more than three years at Poictiers after his return from Italy. These years, especially the last two, were comparatively untroubled. He died calmly on Jan. 13, 368, though in the Roman service-books his day is Jan. 14, so as not to interfere with the octave of the Epiphany.
Writings.—I. EXEGETICAL.—(1) Exposition of the Psalms (Commentarii in Psalmos).—The comments embrace Ps. i., ii.; ix.–xiii. (and perhaps xiv.); li.–lxix.; xci.–cl. (The numbers are the Vulgate reckoning, e.g. li. is lii., and lxix. is lxx. in A.V.) The treatment is not critical, but reveals a deeply sincere and high-toned spirit. Jerome's translation was yet to come when Hilary wrote. As was natural, he leant mainly and somewhat too confidently upon the LXX, but took full advantage of the comments of Origen. He seeks a via media between the literal sense, and that reference of everything to Christ which marks some later commentators, both patristic and medieval.
(2) Commentarii in Matthaeum.—This is the earliest gospel commentary in the Western church; all previous ones being either, like that of Origen, in Greek, or, if in Latin; only partial, as some tractates of St. Cyprian. In the next century the work of Hilary was somewhat overshadowed by the commentaries produced by the genius of St. Augustine and the learning of St. Jerome in the West, and by the eloquence of St. Chrysostom in the East. Although he may have made some use of the writings of Origen, there is much that is curious and sometimes acute as well as devout that seems to be really his own. Jerome and Augustine frequently quote it. It was probably composed before his banishment to Phrygia in 356.
On the expressions concerning divorce (Matt. v. 31, 32), Hilary regards Christian marriage as absolutely indissoluble. His endeavours to solve difficulties, such as that of the genealogies of our Lord, indicate a real willingness to face them and are not devoid of acuteness. On "the brethren of the Lord" Hilary uses the powerful argument that Christ would not have committed the Virgin Mother to the care of St. John if she had had children of her own, and he adopts the view, usually connected with the name of Epiphanius, that they were children of Joseph by a former wife.
Hilary's respect for the LXX led him to embrace the Alexandrian rather than the Palestinian canon of O.T. He occasionally cites some portions of the Apocrypha (as Judith, Wisdom, and Maccabees) as Scripture. He is earnest in urging the study of Scripture, and lays much stress on the need of humility and reverence for reading them with profit. Both the Word and the Sacraments become spiritual food for the soul.
II. DOGMATICAL.— Libri XII. de Trinitate.—For de Trinitate some copies read contra Arianos, others de Fide, and others some slight varieties of a like kind. But de Trinitate appears on the whole the most suitable; and as Hilary's is the most ancient extant exposition of St. Matthew by a Latin father, so the de Trinitate is the first great contribution, in Latin, to the discussion of this great dogma. Bk. i. treats of natural religion, and how it leads up to revelation. Bk. ii. especially discusses the baptismal formula (Matt. xxviii. 19); bk. iii. the union of the two natures in Christ; bk. iv. that this co-existence of two natures does not derogate from the unity of His Divine Person. Bk. v. urges, as against heretics, the testimony of the prophets (ex auctoritatibus propheticis) in favour of the propositions of bk. iv. Bk. vi. is mainly occupied with refutations of Sabellian and Manichean doctrines. Bk. vii. shews how the errors of Ebionites, Arians, and Sabellians overthrow each other, thus illustrating a principle asserted in bk. i. § 26: "Lis eorum est fides nostra." Bk. viii. contains a demonstration of the unity of God, and shews that it is nowise affected by the Sonship of Christ. Bk. ix. replies to the Arian appeal to certain texts, e.g. Mark xiv. 32, Luke xviii. 19, John v. 19, xiv. 28, xvii. 3. Bks. x. and xi. similarly discuss, e.g., Matt. xxvi. 38, 39, 46, Luke xxiii. 46, John xx. 17, and I. Cor. xv. 27, 28. Bk. xii. is also expressly written against Arianism. It included a passage of much beauty, which bears a slight resemblance to the devout and eloquent pleading of Wisd. ix:
