eternal, unchangeable,
all-powerful, the first cause and author of all things. Full of these
reflections, he met with the holy scriptures, and was wonderfully
affected with that just and sublime description Moses gives of God in
those words, so expressive of his self-existence,[6] I AM WHO AM: and
was no less struck with the idea of his immensity and supreme dominion,
illustrated by the most lively images in the inspired language of the
prophets. The reading of the New Testament put an end to, and completed
his inquiries; and he learned from the first chapter of St. John, that
the Divine Word, God the Son, is coeternal and consubstantial with the
Father. Here he checked his natural curiosity, avoided subtilties, and
submitted his understanding to divine revelation, resolving what seemed
incomprehensible into the veracity and power of God; and not presuming
to measure divine mysteries by his shallow capacity. Being thus brought
to the knowledge of faith, he received the heavenly regeneration by
baptism. From that time forth he so squared his whole life by the rules
of piety, and so zealous were his endeavors to confirm others in the
faith of the holy Trinity, and to encourage all to virtue, that he
seemed, though a layman, already to possess the grace of the priesthood.

He was married before his conversion to the faith; and his wife, by whom
he had a daughter named Apra, or Abram, was yet living, when he was
chosen bishop of Poictiers, about the year 353; but from the time of
{141} his ordination he lived in perpetual continency.[7] He omitted no
endeavors to escape this promotion: but his humility only made the
people the more earnest to see him vested with that dignity; and indeed
their expectations were not frustrated in him, for his eminent virtue
and capacity shone forth with such a lustre, as soon drew upon him the
attention, not only of all Gaul, but of the whole church. Soon after he
was raised to the episcopal dignity, he composed, before his exile,
elegant comments on the gospel of Saint Matthew, which are still extant.
Those on the Psalms he compiled after his banishment.[8] Of these
comments on the Psalms, and on St. Matthew, we are chiefly to understand
St. Jerom, when he recommends, in a particular manner, the reading of
the works of St. Hilary to virgins and devout persons.[9] From that time
the Arian controversy chiefly employed his pen. He was an excellent
orator and poet. His style is lofty and noble, b