Gibbon, in his sixteenth chapter, says: "The gravest of the ecclesiastical historians, Eusebius himself, indirectly confesses that he has related whatever might redound to the glory, and that he has suppressed all that could tend to the disgrace of religion. Such an acknowledgment will naturally excite a suspicion that a writer who has so openly violated one of the fundamental laws of history has not paid a very strict regard to the observance of the other; and the suspicion will derive additional credit from the character of Eusebius, which was less tinctured with credulity, and more practised in the arts of courts than that of almost any of his contemporaries."* "No one," says Scaliger, "has contributed more to Christian history, and no one has committed more mistakes." C. B. Waite, ("History of the Christian Religion," p. 28) goes further and says: "Not only the most unblushing falsehoods, but literary forgeries of the vilest character darken the pages of his apologetic and historical writings." G. Reber (p. 104) says: "If we except Irenæus, no writer has so studiously put himself to work to impose falsehoods on the world as Eusebius." * Dean Milman, in his Notes to Gibbon, vol. ii., p. 285; 1854, speaks of "the loose and, it must be admitted, by no means scrupulous authority of Eusebius." Constantine said of him that he ought not only to be bishop of Cæsarea, but bishop of the whole world. In his life of that emperor he amply repays the flattery. That work is not an history but an extravagant rhetorical panegyric upon the man who murdered his son Crispus, his nephew Licinius, suffocated his wife Fausta, and who, to revenge a pasquinade, was with difficulty restrained from the massacre of Rome, and who used the altar of the Church, which promised absolution and offered atonement for all sins, as a convenient footstool to the throne of the empire. In regard to Constantine's murders, Gibbon says (chap, xxviii.): "The courtly bishop who has celebrated in an elaborate work the virtues and piety of his hero, observes a prudent silence on the subject of these tragic events." He makes Constantine to have been converted by the miraculous appearance of a cross in the sky. It is a great question if his account of his baptism is correct or if he was baptised in Rome by Pope Sylvester. Indeed, it is a question if Constantine was anything but a Pagan at heart until the end of his days.