[Footnote E: Neander Ch. Hist., vol. ii, p. 25.]
Concluding Reflections Upon Constantine: Enough of this. Let us look no longer at this first of the Christian emperors through the eyes of churchmen seeking to extol his virtues and hide his crimes, all for the honor of the Church. So odious had he become in Rome for his many murders that a pasquinade, which compared his reign to that of the detested Nero, was nailed to the palace gates. "The guilty emperor," says one, "in the first burst of anger, was on the point of darkening the tragedy, if such a thing had been possible, by a massacre of the Roman populace who had thus insulted him." His brothers were consulted on this measure of vengeance, however, and the result of their counsel was a resolution to degrade Rome to a subordinate rank, and build a metropolis elsewhere, and hence the new capital of the empire rose on the shores of the Bosphorus.
Reflecting upon the career of Constantine from the days of his young manhood, which had in it something of the quality that makes the successful leader of men, to the time when he fell under the influence of the false priests of a corrupted religion, Draper says:
"From the rough soldier who accepted the purple at York, how great the change to the effeminate emperor of the Bosphorus, in silken robes, stiffened with threads of gold; a diadem of sapphires and pearls, and false hair, stained of various tints; his steps stealthily guarded by mysterious eunuchs, flitting through the palace; the streets full of spies, and an ever-watchful police! The same man who approaches us as the Roman imperator retires from us as the Asiatic despot. In the last days of his life, he put aside the imperial purple, and, assuming the customary white garment, prepared for baptism, that the sins of his long and evil life might all be washed away. Since complete purification can thus be only once obtained, he was desirous to procrastinate that ceremony to the last moment. Profoundly politic, even in his relations with heaven, he thenceforth reclined on a white bed, took no further part in worldly affairs, and, having thus insured a right to the continuance of that prosperity in a future life which he had enjoyed in this, expired."[A]
[Footnote A: Draper, Intellectual Development, vol. i, p. 283.]
And so Gibbon:
"The sublime theory of the Gospel had made a much fainter impression on the heart than on the understanding of Constantine himself. He pursued the great objects of his ambition through the dark and bloody paths of war and policy; and, after the victory, he abandoned himself, without moderation, to the abuse of his fortune. Instead of asserting his just superiority above the imperfect heroism and profane philosophy of Trajan and the Antonines, the mature age of Constantine forfeited the reputation which he had acquired in his youth. As he gradually advanced in the knowledge of truth, he proportionately declined in the practice of virtue; and the same year of his reign in which he convened the council of Nice, was polluted by the execution, or rather murder, of his eldest son (Crispus). * * * * * At the time of the death of Crispus, the emperor could no longer hesitate in the choice of religion; he could no longer be ignorant that the church was possessed of an infallible remedy (baptism), though he chose to defer the application of it, till the approach of death had removed the temptation and danger of a relapse. * * * * * * * The example and reputation of Constantine seemed to countenance the delay of baptism. Future tyrants were encouraged to believe that the innocent blood which they might shed in a long reign would instantly be washed away in the waters of regeneration; and the abuse of religion dangerously undermined the foundations of moral virtue."[A]
[Footnote A: Decline and Fall, ch. xx.]
The First "Christian" Emperor: Such, then, was the first Christian emperor. He uplifted "Christianity" from the condition of a persecuted religion, and made it the state religion of Rome; and also provided means for its wider acceptance. If for this it shall be claimed, as it is, that much in his evil life should be overlooked, it would still be pertinent to ask whether his acts in connection with Christianity did not debase rather than exalt it; and if his provisions for its wider acceptance did not tend rather to the corruption of what remained true in the Christianity then extant, than to the establishment of true religion.