In my lecture last Tuesday I passed under review the two long reigns of Constantine and Constantius, comprising altogether a period of fifty-five years. We were thus brought to the accession of Julian. What, then, was the change wrought in the relations of Christianity and Paganism during this period? Most persons, I imagine, would answer without misgiving that Christianity had been established on the ruins of heathenism. This answer, however, would be wholly inaccurate. Paganism was in no sense disestablished, and Christianity was only in a very limited sense established. Paganism was still the official religion of the empire. Whatever might be the individual faith of the sovereign, yet, as the head of the State, he was still the chief representative of heathenism, both in life and in death. In life he was the supreme pontiff, the fountain head of authority over all the priests, temples, rituals, throughout the empire; in death the representation was transformed from earth to heaven. By his apotheosis he became a patron divinity of Rome. A pagan calendar is still extant in which all the festivals of the deified Constantine are duly recorded. Now there was not and there could not be any such alliance with the State on the part of Christianity. However strong might be the Emperor's personal sympathies; however much he might mix himself up in the internal affairs of the Church; whatever privileges or immunities he might extend to the clergy,--yet officially he had no recognised position, officially he was a Pagan still. When, therefore, it is said that Paganism was disestablished and Christianity established in its stead, the position of affairs is entirely misconceived. The personal religion of the sovereign had nothing whatever to do with the official religion of the State. In modern countries, for the most part, the two coincide, and it is well that this should be so; but there are some exceptions. England under James II., and Saxony at the present moment, are cases in point. But while Paganism was in no sense disestablished, Christianity might be said to a certain extent, though only to a very limited extent, to have been established side by side with it. The principle which in our own day has been called "levelling up," had been partially adopted. Christianity was not only tolerated as a lawful religion, but some political privileges had been extended to it. Thus, for instance, one enactment of Constantine exempts the Christian clergy from certain onerous duties, while another secures to the Pagan priests this same privilege. In this respect the two religions are put on exactly the same footing. Here is a case, if not of concurrent endowment, at least of concurrent immunity, which comes to the same thing.