[1332] S. Epiphanius mentions nine Churches in Alexandria. Hær. 69. 2. Athan. mentions in addition that of Quirinus. Hist. Arian. §10. [See the plan of Larsow, appended to his Fest-briefe.] The Church mentioned in the text was built at the Emperor's expense; and apparently upon the Emperor's ground, as on the site was or had been a Basilica, which bore first the name of Hadrian, then of Licinius, Epiph. ibid. Hadrian had built in many cities temples without idols, which were popularly considered as intended by him for Christian worship, and went after his name. Lamprid. Vit. Alex. Sev. 43. The Church in question was built in the Cæsareum. Hist. Arian. 74. There was a magnificent Temple, dedicated to Augustus, as epibaterios, on the harbour of Alexandria, Philon. Legat. ad Caium, pp. 1013, 4. ed. 1691, and called the Cæsareum. It was near the Emperor's palace, vid. Acad. des. Inscript. vol. 9. p. 416. [Vid. supr. note 5^b, and cf. Apol. de Fuga 24.]
16. Better to pray together than separately.
But here again I would ask my accuser, where was it right that the people should pray? in the deserts, or in a place which was in course of building for the purpose of prayer? Where was it becoming and pious that the people should answer, Amen [1333] ? in the deserts, or in what was already called the Lord's house? Where would you, most religious Prince, have wished your people to stretch forth their hands, and to pray for you? Where Greeks, as they passed by, might stop and listen, or in a place named after yourself, which all men have long called the Lord's house, even since the foundations of it were laid? I am sure that you prefer your own place; for you smile, and that tells me so. But,' says the accuser, it ought to have been in the Churches. They were all, as I said before, too small and confined to admit the multitude. Then again, in which way was it most becoming that their prayers should be made? Should they meet together in parts and separate companies, with danger from the crowded state of the congregation? or, when there was now a place that would contain them all, should they assemble in it, and speak as with one and the same voice in perfect harmony? This was the better course, for this shewed the unanimity of the multitude: in this way God will readily hear prayer. For if, according to the promise of our Saviour Himself [1334] , where two shall agree together as touching anything that they shall ask, it shall be done for them, how shall it be when so great an assembly of people with one voice utter their Amen to God? Who indeed was there that did not marvel at the sight? Who but pronounced you happy when they saw so great a multitude met together in one place? How did the people themselves rejoice to see each other, having been accustomed heretofore to assemble in separate places! The circumstance was a source of pleasure to all; of vexation to the calumniator alone.
[1333] Bingham, Antiqu. xv. 3. §25. [D.C.A. 75.] Suicer, Thesaur. in voc. auen, Gavanti, Thesaur. vol. i. p. 89. ed. 1763.
[1334] Matt. xviii. 19.
17. Better to pray in a building than in the desert.
Now then, I would also meet the other and only remaining objection of my accuser. He says, the building was not completed, and prayer ought not to have been made there. But the Lord said, But thou, when thou prayest, enter into thy closet, and shut the door [1335] .' What then will the accuser answer? or rather what will all prudent and true Christians say? Let your Majesty ask the opinion of such: for it is written of the other, The foolish person will speak foolishness [1336] ;' but of these, Ask counsel of all that are wise [1337] .' When the Churches were too small, and the people so numerous as they were, and desirous to go forth into the deserts, what ought I to have done? The desert has no doors, and all who choose may pass through it, but the Lord's house is enclosed with walls and doors, and marks the difference between the pious and the profane. Will not every wise person then, as well as your Piety, Sire, give the preference to the latter place? For they know that here prayer is lawfully offered, while a suspicion of irregularity attaches to it there. Unless indeed no place proper for it existed, and the worshippers dwelt only in the desert, as was the case with Israel; although after the tabernacle was built, they also had thenceforth a place set apart for prayer. O Christ, Lord and true King of kings, Only-begotten Son of God, Word and Wisdom of the Father, I am accused because the people prayed Thy gracious favour, and through Thee besought Thy Father, who is God over all, to save Thy servant, the most religious Constantius. But thanks be to Thy goodness, that it is for this that I am blamed, and for the keeping of Thy laws. Heavier had been the blame, and more true had been the charge, had we passed by the place which the Emperor was building, and gone forth into the desert to pray. How would the accuser then have vented his folly! With what apparent reason would he have said, He despised the place which you are building; he does not approve of your undertaking; he passed it by in derision; he pointed to the desert to supply the want of room; he prevented the people when they wished to offer up their prayers.' This is what he wished to say, and sought an occasion of saying it; and finding none he is vexed, and so forthwith invents a charge against me. Had he been able to say this, he would have confounded me with shame; as now he injures me, copying the accuser's ways, and watching for an occasion against those that pray. Thus has he perverted to a wicked purpose his knowledge of Daniel's [1338] history. But he has been deceived; for he ignorantly imagined, that Babylonian practices were in fashion with you, and knew not that you are a friend of the blessed Daniel, and worship the same God, and do not forbid, but wish all men to pray, knowing that the prayer of all is, that you may continue to reign in perpetual peace and safety.
[1335] Matt. vi. 6.
[1336] Is. xxxii. 6. Sept.
[1337] Tob. iv. 18.
[1338] Dan. vi. 11.
18. Prayers first do not interfere with dedication afterwards.
This is what I have to complain of on the part of my accuser. But may you, most religious Augustus, live through the course of many years to come, and celebrate the dedication of the Church. Surely the prayers which have been offered for your safety by all men, are no hindrance to this celebration. Let these unlearned persons cease such misrepresentations, but let them learn from the example of the Fathers; and let them read the Scriptures. Or rather let them learn of you, who are so well instructed in such histories, how that Joshua the son of Josedek the priest, and his brethren, and Zorobabel the wise, the son of Salathiel, and Ezra the priest and scribe of the law, when the temple was in course of building after the captivity, the feast of tabernacles being at hand (which was a great feast and time of assembly and prayer in Israel), gathered [1339] the people together with one accord in the great court within the first gate, which is toward the East, and prepared the altar to God, and there offered their gifts, and kept the feast. And so afterwards they brought hither their sacrifices, on the sabbaths and the new moons, and the people offered up their prayers. And yet the Scripture says expressly, that when these things were done, the temple of God was not yet built; but rather while they thus prayed, the building of the house was advancing. So that neither were their prayers deferred in expectation of the dedication, nor was the dedication prevented by the assemblies held for the sake of prayer. But the people thus continued to pray; and when the house was entirely finished, they celebrated the dedication, and brought their gifts for that purpose, and all kept the feast for the completion of the work. And thus also have the blessed Alexander, and the other Fathers done. They continued to assemble their people, and when they had completed the work they gave thanks unto the Lord, and celebrated the dedication. This also it befits you to do, O Prince, most careful in your inquiries. The place is ready, having been already sanctified by the prayers which have been offered in it, and requires only the presence of your Piety. This only is wanting to its perfect beauty. Do you then supply this deficiency, and there make your prayers unto the Lord, for whom you have built this house. That you may do so is the prayer of all men.
[1339] Ezr. iii. 6; Neh. viii.
19. Fourth charge, of having disobeyed an Imperial order.
And now, if it please you, let us consider the remaining accusation, and permit me to answer it likewise. They have dared to charge me with resisting your commands, and refusing to leave my Church. Truly I wonder they are not weary of uttering their calumnies; I however am not yet weary of answering them, I rather rejoice to do so; for the more abundant my defence is, the more entirely must they be condemned. I did not resist the commands of your Piety, God forbid; I am not a man that would resist even the Quæstor [1340] of the city, much less so great a Prince. On this matter I need not many words, for the whole city will bear witness for me. Nevertheless, permit me again to relate the circumstances from the beginning; for when you hear them, I am sure you will be astonished at the presumption of my enemies. Montanus, the officer of the Palace [1341] , came and brought me a letter, which purported to be an answer to one from me, requesting that I might go into Italy, for the purpose of obtaining a supply of the deficiencies which I thought existed in the condition of our Churches. Now I desire to thank your Piety, which condescended to assent to my request, on the supposition that I had written to you, and has made provision [1342] for me to undertake the journey, and to accomplish it without trouble. But here again I am astonished at those who have spoken falsehood in your ears, that they were not afraid, seeing that lying belongs to the Devil, and that liars are alien from Him who says, I am the Truth [1343] .' For I never wrote to you, nor will my accuser be able to find any such letter; and though I ought to have written every day, if I might thereby behold your gracious countenance, yet it would neither have been pious to desert the Churches, nor right to be troublesome to your Piety, especially since you are willing to grant our requests in behalf of the Church, although we are not present to make them. Now may it please you to order me to read what Montanus commanded me to do. This is as follows [1344] .***
[1340] logiste, auditor of accounts? vid. Demosth. de Corona, p. 290. ed. 1823. Arist. Polit. vi. 8.
[1341] Vid. Cod. Theod. vi. 30 [summer of 353 a.d. Prolegg. ch. ii. §7 fin.]
[1342] Apol. Ar. 70, note 5.
[1343] John xiv. 6.
[1344] Lost, or never introduced.
20. History of his disobeying it.
Now I ask again, whence have my accusers obtained this letter also? I would learn of them who it was that put it into their hands? Do you cause them to answer. By this you may perceive that they have forged this, as they spread abroad also the former letter, which they published against me, with reference to the ill-named Magnentius. And being convicted in this instance also, on what pretence next will they bring me to make my defence? Their only concern is, to throw everything into disorder and confusion; and for this end I perceive they exercise their zeal. Perhaps they think that by frequent repetition of their charges, they will at last exasperate you against me. But you ought to turn away from such persons, and to hate them; for such as themselves are, such also they imagine those to be who listen to them; and they think that their calumnies will prevail even before you. The accusation of Doeg [1345] prevailed of old against the priests of God: but it was the unrighteous Saul, who hearkened unto him. And Jezebel was able to injure the most religious Naboth [1346] by her false accusations; but then it was the wicked and apostate Ahab who hearkened unto her. But the most holy David, whose example it becomes you to follow, as all pray that you may, favours not such men, but was wont to turn away from them and avoid them, as raging dogs. He says, Whoso privily slandereth his neighbour, him will I destroy [1347] .' For he kept the commandment which says, Thou shalt not receive a false report [1348] .' And false are the reports of these men in your sight. You, like Solomon, have required of the Lord (and you ought to believe yourself to have obtained your desire), that it would seem good unto Him to remove far from you vain and lying words [1349] .