But though we have reached the term of Hilary’s life, there remains one topic on which something must be said, his relation to St. Martin of Tours. Martin, born in Pannonia, the country of Valens and Ursacius, but converted from paganism under Catholic influences, was attracted by Hilary, already a bishop, and spent some years in his society before the outbreak of the Arian strife in Gaul. Hilary, we are told, wished to ordain him a priest, but at his urgent wish refrained, and admitted him instead to the humble rank of an exorcist. At an uncertain date, which cannot have long preceded Hilary’s exile, he felt himself moved to return to his native province in order to convert his parents, who were still pagans. He succeeded in the case of his mother and of many of his countrymen. But he was soon compelled to abandon his labours, for he had, as a true disciple of Hilary, regarded it as his duty to oppose the Arianism dominant in the province. Opposition to the bishops on the part of a man holding so low a station in the Church was a civil as well as an ecclesiastical offence, and Martin can have expected no other treatment than that which he received, of scourging and expulsion from the province. Hilary was by this time in exile, and Martin turned to Milan, where the heresy of the intruder Auxentius called forth his protests, which were silenced by another expulsion. He next retired to a small island off the Italian coast, where he lived in seclusion till he heard of Hilary’s return. He hastened to Rome, so Fortunatus tells us, to meet his friend, but missed him on the way; and followed him at once to Poitiers. There Hilary gave him a site near the city, on which he founded the first monastery in that region, over which he presided for the rest of Hilary’s life and for four years after his death. In the year 371 he was consecrated bishop of Tours, and so continued till his death twenty-five years later. It is clear that Martin was never able to exert any influence over the mind or action of Hilary, whose interests were in an intellectual sphere above his reach. But the courage and tenacity with which Martin held and preached the Faith was certainly inspired to some considerable extent by admiration of Hilary and confidence in his teaching. And the joy which Hilary expresses, as we have seen, in his later Homilies on the Psalms over the rapid spread of Christianity in Gaul, was no doubt occasioned by the earlier triumphs of Martin among the peasantry. The two men were formed each to be the complement of the other. It was the work of Hilary to prove with cogent clearness to educated Christians, that reason as well as piety dictated an acceptance of the Catholic Faith; the mission of Martin was to those who were neither educated nor Christian, and his success in bringing the Faith home to the lives and consciences of the pagan masses marks him out as one of the greatest among the preachers of the Gospel. Both of them actively opposed Arianism, and both suffered in the conflict. But the confessorship of neither had any perceptible share in promoting the final victory of truth. Their true glory is that they were fellow-labourers equally successful in widely separate parts of the same field; and Hilary is entitled, beyond the honour due to his own achievements, to a share in that of St. Martin, whose merits he discovered and fostered.