esy, at the very end
of his life, with the keenness and richness of thought which distinguish
his writings generally, is equally silent; as are two letters to friends
about the same date, which touch more or less on the theological points
in question. All these treatises seem to be forced from the writer, and
are characterized by considerable energy of expression: as if the
Catholics addressed were really perplexed with the novel statements of
doctrine, and doubtful how Athanasius would meet them, or at least
required his authority before pronouncing upon them; and, on the other
hand, as if Athanasius himself were fearful of conniving at them,
whatever private reasons he might have for wishing to pass them over.
Yet there is nothing in the history or documents of the times to lead
one to suppose that more than a general suspicion attached to
Apollinaris; and, if we may believe his own statement, Athanasius died
in persuasion of his orthodoxy. A letter is extant, written by
Apollinaris on this subject, in which he speaks of the kind intercourse
he had with the Patriarch of Alexandria, and of their agreement in
faith, as acknowledged by Athanasius himself. He claims him as his
master, and at the same time slightly hints that there had been points
to settle between them, in which he himself had given way. In another,
written to an Egyptian bishop, he seems to refer to the very epistle to
Epictetus noticed above, expressing his approbation of it. It is known,
moreover, that Athanasius gave the usual letters of introduction to
Timotheus, Apollinaris's intimate friend, and afterwards the most
extravagant teacher of his sect, on his going to the Western Bishops,
and that, on the ground of his controversial talents against the Arians.

Athanasius died in A.D. 371 or 373; and that bereavement of the Church
was followed, among its calamities, by the open avowal of heresy on the
part of Apollinaris. In a letter already referred to, he claims
Athanasius as agreeing with him, and then proceeds to profess one of the
very tenets against which Athanasius had written. In saying this, I have
no intention of accusing so considerable a man of that disingenuousness
which is almost the characteristic mark of heresy. It was natural that
Athanasius should have exercised an influence over his mind; and it was
as natural that, when his fellow-champion was taken to his rest, he
should have found himself able to breathe more freely, yet have been