Psalter, though only part is recovered by the editors of his works. To the comments published by Dom Coutant at Paris, in 1693, the marquis Scipio Maffei added some others on several other Psalms, in his edition at Verona, in 1730. Dom Martenne, in 1733, published others on certain other Psalms, which he had discovered in a manuscript at Anchin, in his Amplissima Monumentorum Collectio, t. 9, p. 55. These comments on the Psalms, St. Hilary compiled after his exile, as appears from certain allusions to his books on the Trinity, and from his frequent reflections against the Arians. Nothing of this is found in his commentary on St. Matthew, which Dom Coutant shows to have been the first of his works in the order of time, composed soon after he was raised to the episcopal dignity. He here and there borrows short passages from Origen, but sticks closer to the literal sense, though he sometimes has recourse to the allegorical, for the sake of some moral instruction. St. Hilary is one of the first who published any Latin comments in the holy scriptures. Rheticius, bishop of Autun, and St. Victorinus of Passaw, though the latter wrote in Greek, had opened the way in the West in the beginning of the same century. St. Hilary, in this commentary on St. Matthew, excellently inculcates in few words the maxims of Christian virtue, especially fraternal charity and meekness, by which our souls pass to divine charity and peace, (in Matt. c. 4, v. 18, 19, p. 626:) and the conditions of fasting and prayer, though for the exposition of our Lord's prayer, he refers to that of St. Cyprian; adding that Tertullian has left us also a very suitable work upon it; but that his subsequent error has weakened the authority of his former writings which may deserve approbation, (in c. 5, p. 630.) The road to heaven he shows to be exceeding narrow, because even among Christians very few sincerely despise the world, and labor strenuously to subdue their flesh and all their passions, and to shun all the incentives of vice, (in c. 6, p. 368.) St. Peter he calls the Prince of the College of the Apostles, and the Porter of Heaven, and extols the authority of the keys conferred upon him, (in Matt. c. 7, p. 642, in c. 16, p. 690. Also 1. 6. de Trin. p. 891, 903, 9114.) He proves that Christ, in his bloody sweat, grieved more for the danger of his disciples and other causes, than for his own death; because he had in his last supper already consecrated his blood to be poured forth for the remission of sin. Numquid pati ipse nolebat. Atquin superius fundendum in remissionem peccatorum corporis sui sanguinem consecraverat, (S. Hilar. in Matt. c. 31, p. 743.) His twelve books on the Trinity he compiled during his banishment in Phrygia, between the years 356 and