Thus we see that the history of Christianity, in the first half of the fourth century, cannot be written without incorporating considerable from the life of Constantine, whose ensanguined record before his pretended conversion marks him as the most brutal tyrant that ever disgraced the imperial purple; but the appalling crimes he
perpetrated afterwards, among which were the scalding his inoffending wife to death in a bath of boiling water, and the murdering, without cause, of six members of his family, one of which was his own son, justify what a learned writer said of him, that "The most unfortunate event that ever befell the human race was the adoption of Christianity by the crimson-handed cut-throat in the possession of unlimited power," and yet Constantine was canonized by the Eastern church.
During the first three centuries, when Christianity was but a weak sect, her bishops addressed numerous apologies to the Roman Emperors, in which they claimed tolerance from the government on the ground that their form of worship was virtually the same as the established religion. But after Constantine's pretended conversion its hierarchy began to labor for the recognition of Christianity as the state religion, and to give to their demand some show of consistency they insisted that their scriptures were really historical, and that there was no resemblance whatever between the two forms of worship; while theirs was of Divine authenticity the Pagans was purely a human institution.
For centuries after the convocation of the council of Nice the peace and harmony of the several churches were disturbed by the rancorous discussion of the same old
questions of Trintarianism and Unitarianism, the Western church adhering to the former while a majority of the Eastern congregations maintained their faith in the latter; but ultimately the Trinitarian party, gaining the ascendency, and persecuting the adherents of the Unitarian faith, the greater part of them retired into northern Arabia where they founded numerous monasteries; and from history we learn that, having impressed their Unitarian faith upon the populace of that country, it was ultimately incorporated into the Koran, the sacred book of Mohammedanism; and, while becoming votaries of that form of worship, still retained the belief that Christ was but one of the prophets.
The cultured adherents to the established form of worship, becoming alarmed at the growing power and influence of the Christians and at the prospect of such an ignorant and vicious rabble obtaining control of the government, regardless of their pledge to keep the Gnosis secret, publicly announced that the Gods were mythical and the scriptures allegorical, and engaged in a heated controversy with the Christians upon the subjects. The character of their discussions is well, although supposititiously, expressed by Gerald Massey, in his work entitled, "The Historical Jesus and the Mythical Christ;" page 179, American edition, where he makes the Gnostics say to the
Christians, "You poor ignorant idiots; you have mistaken the mysteries of old for modern history, and accepted literally all that was only meant mystically." To which the Christians responded, "You spawn of Satan, you are making the mystery by converting our accomplished facts into your miserable fables; you are dissipating and dispersing into thin air our only bit of solid foothold in the world, stained with the red drops of Calvary. You are giving a satanic interpretation of the word of revelation and falsifying the oracles of God. You are converting the solid facts of our history into your newfangled allegories;" to which the Gnostics replied, "Nay, it is you who have taken the allegories of Mythology for historical facts."
But it was impossible to stem the rising tide; the lessons which the priesthood had taught the ignorant masses had been too well learned. They were sure that their scriptures were historical; that Jesus Christ was truly the incarnate saviour who had died and rose again for the salvation of the elect, and that being the elect it would be pre-eminently just and proper that the old Pagan form of worship should be abrogated and theirs recognized as the state religion. Thus the conflict raged until the year 381, when, under the reign of the Emperor Theodosius the Great, this demand having been formally
made, and the Senate, fearing the tumult a refusal would excite, with a show of fair dealing ordered the presentation, before that body, of the respective merits of the two forms of worship. In that memorable discussion, which lasted a whole week, Symmachus, a senator, advocated the old system, and Ambrose, Bishop of Milan, the new, which resulting, as a foregone conclusion, in the triumph of Christianity, a decree to that effect was promulgated.
Then the long deferred opportunity having arrived, the vengeful bishops, hounding on a no less vengeful laity, ruthlessly murdered the priests of the old religion, and, appropriating its emoluments to their own use, they seized upon its temples, and demolishing some, converted others into churches. With iconoclastic hands they destroyed some of the statues representing the ancient divinities, or after mutilation exposed others in public places to the derision of the populace. Subjecting the adherents to the older form of worship, whom they designated as infidels, to the most diabolical indignities and persecutions, they destroyed their works of art, burned their libraries, suppressed their schools of learning, and either killed or exiled their professors. Among the atrocious acts perpetrated by these fiends in human shape none was more barbarous than the one committed in Alexandria, in the year 415, when Hypatia, the beautiful and accomplished