o right, not because it was right, like
Marcus Aurelius, but because it was wise and expedient; he was a
Christian, because he saw that Christianity was a better religion than
Paganism, not because he craved a lofty religious life; he was a
theologian, after the pattern of Queen Elizabeth, because theological
inquiries and disputations were the fashion of the day; but when
theologians became rampant and arrogant he put them down, and dictated
what they should believe. He was comparatively indifferent to slaughter,
else he would not have spent seventeen years of his life in civil war,
in order to be himself supreme. He cared little for the traditions of
the Empire, else he would not have transferred his capital to the banks
of the Bosporus. He was more like Peter the Great than like Napoleon
I.; yet he was a better man than either, and bestowed more benefits on
the world than both together, and is to be classed among the greatest
benefactors that ever sat upon the throne.

AUTHORITIES.

The original authorities of the life of Constantine are Eusebius, Bishop
of Caesarea, his friend and admirer; also Hosius, of Cordova. The
ecclesiastical histories of Socrates, Theodoret, Zosimus, and Sozomen
are dry, but the best we have of that age. The lives of Athanasius and
Arius should be read in connection. Gibbon is very full and exhaustive
on this period. So is Tillemont, who was an authority to Gibbon. Milman
has written, in his interesting history of the Church, a fine notice of
Constantine, and so has Stanley. The German Church histories, especially
that of Neander, should be read; also, Cardinal Newman's History of the
Arians. I need not remind the reader of the innumerable tracts and
treatises on the doctrine of the Trinity. They comprise half the
literature of the Middle Ages as well as of the Fathers. In a lecture I
can only glance at some of the vital points.

PAULA.

* * * * *

A.D. 347-404.

WOMAN AS FRIEND.

The subject of this lecture is Paula, an illustrious Roman lady of rank
and wealth, whose remarkable friendship for Saint Jerome, in the latter
part of the fourth century, has made her historical. If to her we do not
date the first great change in the social relations of man with woman,
yet she is the most memorable example that I can find of that exalted
sentiment which Christianity called out in the intercourse of the sexes,
and which has done more for the elevation of