[353] Ib. cxix. 19 (12).
[354] Ib. lxviii. 9.
[355] E.g. ib. cxviii., Aleph, 8, lii. 12. Natura infirmitatis is a favourite phrase.
[356] E.g. ib. lii. 9, cxviii., Gimel, 12, Vau, 6.
[357] Ib. cxviii. Daleth, 8; cf. He, 16.
[358] Ib. lii. 12.
[359] Ib. lxviii. 22, based on St. Matt. x. 15.
[360] Ib. lii. 11, 12.
[361] E.g. ib. cxviii., Prolog. 2, Aleph, 12, Phe, 8.
[362] Tr. in Ps. cxviii., He. 12, Nun 20. But in the former passage the perseverance also depends upon the Christian.
[363] Trin. ii. 35.
[364] Tr. in Ps. cxviii., Nun, 11 f.
[365] Förster, loc. cit.
[366] So also the sin against the Holy Ghost is primarily intellectual, not ethical; Comm. in Matt. v. 15, xii. 17.
[367] Ib. x. 23.
[368] Trin. iv. 21; Tr. in Ps. lxvi. 2; Comm. in Matt. xviii. 6.
[369] Tr. in Ps. cxviii., He, 16.
[370] Tr. in Ps. lix. 4 in.
[371] Ib. cxlii. 6, cxviii., Iod, 2. In regard to the latter passage we must remember once more what importance Hilary attaches to names.
[372] Comm. in Matt. x. 24, originis nostræ peccata; Tr. in Ps. cxviii, Tau, 6, scit sub peccati origine et sub peccati lege se esse natum. Other passages must be cited from quotations in St. Augustine, but Förster, p. 676, has given reason for doubting Hilary's authorship.
[373] E.g. Comm. in Matt. x. 24.
[374] Tr. in Ps. cxviii., Vau, 4, Lamed, 1; cf. Nun, 20.
[375] E.g. Trin. ix. 10; Tr. in Ps. cxxix. 9.
[376] Tr. in. Ps. liii. 13 fin.
[377] Comm. in Matt. xxxiii. 6.
[378] Ib. iii. 2.
[379] Ib. iii. 3.
[380] Tr. in Ps. lxviii. 8.
[381] Tr. in Ps. lxi. 2.
[382] Trin. ix. 7.
[383] E.g. Trin. x. 23, 47 in.
[384] E.g. ib. x. 11.
[385] Comm. in Matt. iii. 2.
[386] E.g. Tr. in Ps. liii. 12, 13 (translated in this volume) lxiv. 4.
[387] Cf. Harnack, ii. 177; Schwane, ii. 271.
[388] E.g. Tr. in Ps. liii. 4.
[389] Cf. p. lxxxv. fin. In Tr. in Ps. cxviii., Nun, 20, Hilary says the reward of the consummation attained depends upon the initiative of the will;' so also Trin. i. 11.
[390] Tr. in Ps. ii. 40.
[391] Hilary is commenting on the words, I know, O Lord, that Thy judgments are right.'
[392] 1 Cor. xii. 8.
[393] Tr. in Ps.cxviii., Iod, 12.
[394] E.g. Trin. x. 70, xi. 1.
[395] Tr. in Ps. cxviii., prolog. 4.
[396] Ib. cxxxv. 3; confessio is paraphrased by professa cognitio. Similar language is used in cxxxvii. 2 f.
[397] Ib. ii. 38; cf. lii. 12 in., cxix. 11 (4).
[398] It is always confession to God directly. There is no hint of public or ceremonial confession, or of absolution. But Hilary's abstinence from allusion to the practical system of the Church is so complete that no argument can ever be drawn from his silence as to the existence, or the importance in his eyes, of her institutions.
[399] Tr. in Ps. lxvi. 2, lvi. 3.
[400] Ib. cxviii., Koph, 6.
[401] Trin. i. 12.
[402] Comm. in Matt. ix. 9.
[403] E.g. Tr. in Ps. liii. 7.
[404] E.g. Trin. i. 18.
[405] Tr. in Ps. cxviii.,Gimel, 5. Hilary never mentions Confirmation.
[406] Tr. in Ps. li. 16, 17.
[407] E.g. ib. cxxxi. 23; Trin. viii. 13. The latter is the only passage in Hilary's writings in which the subject is discussed at length; and even here it is not introduced for its own sake.
[408] E.g. Tr. in Ps. i. 9 f., cxviii., Koph, 6. Conduct in church was not more exemplary than outside. The most innocent employment which he attributes to many of his people during the reading of the lessons is the casting up of their business accounts, Tr. in Ps. cxxxv. 1.
[409] Tr. in Ps. lii. 9-12.
[410] Trin. ii. 35.
[411] Tr. in Ps.cxviii., Aleph, 1.
[412] Ib. Phe, 9.
[413] Ib. i. 12.
[414] E.g. Trin. i. 14, vi. 19.
[415] Ib. li. 21.
[416] Ib. cxviii., Ain, 16, 17.
[417] Ib., He, 14.
[418] E.g. ib. liii. 10.
[419] Tr. in Ps. cxxxvii. 16. Cf. Trin. x. 55, where he refuses to believe that it was with real sorrow that our Lord wept over Jerusalem, that godless and murderous city. His tears were a dispensation.
[420] Tr. in Ps. xiv. 10, est enim necessarium plerumque mendacium, et nonnunquam falsitas utilis est. The latter apparently refers to his second example.
[421] Hermas, Mand. iii. 3, confesses to wholesale lying; he had never heard that it was wrong. But the writer of the Shepherd does not represent his mouthpiece as a model of virtue. It is more significant that Tertullian, Pud. 19, classes breach of trust and lying among slight sins which may happen to anyone any day. This was in his strictest and most censorious period. There are grave difficulties in reconciling some of Cyprian's statements concerning his opponents with one another and with probability, but he has not ventured upon any general extenuation of the vice.
[422] Tr. in Ps. cxxxiv. 1.
[423] Ib. cxxxi. 24, cxxvii. 7, and especially cxviii., Nun, 14.
[424] Tr. in Ps. cxviii., Nun, 13, 15. It is in this passage that Hilary gives his views most fully. His antithesis is between legitima and voluntaria.
[425] l.c. Nun, 14, Comm. in Matt. v. 2. In the latter passage there is a piece of practical advice which shews that public fasts were generally recognised. Hilary tells his readers that they must not take literally our Lord's command to anoint themselves when they fast. If they do, they will render themselves conspicuous and ridiculous. The passage, Comm. in Matt. xxvii. 5, 6, on the parables of the Virgins with their lamps and of the Talents cannot be taken, as by Förster, as evidence that Hilary rejected the later doctrine of the supererogatory righteousness of the Saints. He is speaking of the impossibility of contemporaries conveying righteousness to one another in the present life, and his words have no bearing on that doctrine.
[426] Tr. in Ps. cxliii. 11.
[427] Ib. li. 16.
[428] E.g. ib. lxi. 6, cxviii., He, 12, Nun, 20, Koph, 6.
[429] Ib. cxxxv. 4.
[430] Ib. li. 21.
[431] Ib. cxviii, Lamed, 15. Similar passages are fairly numerous; e.g. Comm. in Matt. iv. 26.
[432] Trin. vi. 36.
[433] Comm. in Matt. xii. 17, xxxi. 5.
[434] Trin. i. 14.
[435] Ib. ix. 8, commenting on Col. ii. 10.
[436] Tr. in Ps. li. 18, lxiii. 9.
[437] Ib. ii. 41.
[438] Ib. cxviii,Gimel, 3.
[439] Ib. lii. 17.
[440] Comm. in Matt. x. 19.
[441] Tr. in Ps. i. 19.
[442] Ib. i. 19 ff., translated in this volume. For the good, see also ib. lvii. 7; for the bad, lvii. 5, Trin. vi. 3.
[443] Tr. in Ps.cxviii., Gimel, 12.
[444] Trin. vi. 3.
[445] Tr. in. Ps. lii. 17, lxix. 3.
[446] Trin. viii. 50; Tr. in Ps. ii. 28. Cf. Lightfoot on Col. i. 15.
[447] Dorner, I. ii. 399.
[448] Gore, Dissertations, p. 151.
[449] Schwane, ii. 271, says, Though we reject that part of it which attributes a natural impassibility to the body of Christ, yet Hilary's exposition presents one truth more clearly than the earlier Fathers had stated it, by giving to the doctrine of the representative satisfaction of Christ its reasonable explanation as a free service of satisfaction. He conceives rightly of the Lord's whole life on earth, with all its troubles and infirmities, as a sacrifice of free love on the part of the God-Man; it is only his closer definition of this sacrifice that is inaccurate....Hilary lays especial stress upon the freedom of the Lord s acceptance of death.' He quotes Trin. x. 11.
[450] He had evidently been long familiar with it (Life, i. 155), but the first mention of its use for missionary purposes is in 1862 (ib. i. 137). He began the translation into Arabic at Tunis in 1890, after his resignation of the bishopric of Lahore (ii. 333), but it seems doubtful whether he was able to make any progress with it at Muscat. His biographer says nothing of the amount actually accomplished.
[451] For Bishop French's view of the importance of this doctrine, see his Life, i. 84.
[452] Compare Bishop Lightfoot's comprehensive words on Col. i. 20. The reconciliation of mankind implies a restitution to a state from which they had fallen, or for which they were destined.'