gave his subjects permission to bequeath their fortunes to the Church, and scattered public money among the bishops with a lavish hand.  The three sons of Constantine followed in his steps, “continuing to abrogate and efface the ancient superstitions of the Romans, and other idolatrous nations, and to accelerate the progress of the Christian religion throughout the empire.  This zeal was no doubt, laudable; its end was excellent; but, in the means used to accomplish it, there were many things worthy of blame” (p. 88).  Julian succeded to part of the empire in A.D. 360, and to sole authority in A.D. 361.  He was educated as a Christian, but reverted to philosophic Paganism, and during his short reign he revoked the special privileges granted to Christianity, and placed all creeds on the most perfect civil equality.  Julian’s dislike of Christianity, and his philosophic writings directed against it, have gained for him, from Christian writers, the title of “the Apostate.”  The emperors who succeeded were, however, all Christian, and used their best endeavours to destroy Paganism.  Christianity spread apace; “multitudes were drawn into the profession of Christianity, not by the power of conviction and argument, but by the prospect of gain, and the fear of punishment” (p. 102).  “The zeal and diligence with which Constantine and his successors exerted themselves in the cause of Christianity, and in extending the limits of the Church, prevent our surprise at the number of barbarous and uncivilised nations, which received the Gospel” (p. 90); and Dr. Mosheim admits that:  “There is no doubt but that the victories of Constantine the Great, the fear of punishment, and the desire of pleasing this mighty conqueror and his imperial successors, were the weighty arguments that moved whole nations, as well as particular persons, to embrace Christianity” (p. 91).  Fraud, as well as force and favour, lent its aid to the progress of “the Gospel.”  We hear of the “imprudent methods employed to allure the different nations to embrace the Gospel” (p. 98):  “disgraceful” would be a fitter term whereby to designate them, for Dr. Mosheim speaks of “the endless frauds of those odious impostors, who were so far destitute of all principles, as to enrich themselves by the ignorance and errors of the people.  Rumours were artfully spread abroad of prodigies and miracles to be seen in certain places (a trick often practised by the heathen priests), and the design of these reports was to draw the populace, in multitudes, to these places, and to impose upon their credulity ...  Nor was this all; certain tombs were falsely given out for the sepulchres of saints and confessors.  The list of the saints was augmented by fictitious names, and even robbers were converted into martyrs.  Some buried the bones of dead men in certain retired places, and then affirmed that they were divinely admonished, by a dream, that the body of some friend of God lay there.  Many, especially of the monks,