No harm was done, rather a benefit was conferred upon mankind,
if a false teacher could be discredited in a summary and effective manner; such
was certainly a thought which presented itself to the minds of combatants, both
orthodox and heterodox. Apart from these exceptions, which, however, Hilary
would not have regarded as such, his standard of life, as has been said, is a
high one both in faith and in practice, and his exhortation is full of strong
common sense. It is, however, a standard set for educated people; there is
little attention paid to those who are safe from the dangers of intellect and
wealth. The worldliness which he rebukes is that of the rich and influential;
and his arguments are addressed to the reading class, as are his numerous
appeals to his audience in the Homilies on the Psalms to study Scripture for
themselves. Indeed, his advice to them seems to imply that they have abundant
leisure for spiritual exercises and for reflection. But he does not simply
ignore the illiterate, still mostly pagans, for the work of St. Martin of Tours
only began, as we saw, in Hilary’s last days; in one passage at least he speaks
with the scorn of an ancient philosopher of ‘the rustic mind,’ which will fail
to find the meaning of the Psalms
Hilary is not content with setting a standard which his flock must strive to reach. He would have them attain to a higher level than is commanded, and at the same time constantly remember that they are failing to perform their duty to God. This higher life is set before his whole audience as their aim. He recognises the peculiar honour of the widow and the virgin, but has singularly little to say about these classes of the Christian community, or about the clergy, and no special counsel for them. The works of supererogation—the word is not his—which he preaches are within the reach of all Christians. They consist in the more perfect practice of the ordinary virtues. King xciiDavid ‘was not content henceforth to be confined to the express commands of the Law, nor to be subject to a mere necessity of obedience.’ ‘The Prophet prays that these free-will offerings may be acceptable to God, because the deeds done in compliance to the Law’s edict are performed under the actual compulsion of servitude.’ As an instance he gives the character of David. His duty was to be humble; he made himself humble exceedingly, thus doing more than he was legally bound to do. He spared his enemies so far as in him lay, and bewailed their death; this was a free service to which he was bound by no compulsion.
Such conduct places those who practice it on the same level with those whose lives are formally consecrated; the state of the latter being regarded, as always in early times, as admirable in itself, and not as a means towards higher things. Vigils and fasts and acts of mercy are the methods advocated by Hilary for such attainment. But they must not stand alone, nor must the Christian put his trust in them. Humility must have faith for its principle, and fasting be combined with charity. And the Christian must never forget that though he may in some respects be doing more than he need, yet in others he is certainly falling short. For the conflict is unceasing; the devil, typified by the mountains in the Psalm, has been touched by God and is smoking, but is not yet burning and powerless for mischief.
Hence there is constant danger lest the Christian fall into unbelief or unfruitfulness, sins equally fatal; he must not trust in himself, either that he can deserve forgiveness for the past or resist future temptations. Nor may he dismiss his past offences from his memory. It can never cease to be good for us to confess our former sins, even though we have become righteous. St. Paul did not allow himself to forget that he had persecuted the Church of God. But there is a further need than that of penitence. Like Cyprian before him and Augustine after him, Hilary insists upon the value of alms in the sight of God. The clothing of the naked, the release of the captive plead with God for the remission of our sins; and the man who redeems his faults by alms is classed among those who win His favour, with the perfect in love and the blameless in faith.
