It is impossible, surely, to deny that, in assembling for religious purposes, the Christians were breaking a solemn law, a vital principle of the Roman constitution; and this is the light in which their conduct was regarded by the historians and philosophers of the empire. This was a very strong act on the part of the disciples of the great apostle, who had enjoined obedience to the powers that be. Time after time they resisted the authority of the magistrate; and this is a phenomenon inexplicable on the theory of private judgment or of the voluntary principle. The justification of such disobedience lies simply in the necessity of obeying the higher authority of some divine law; but if Christianity were in its essence only private and personal, as so many now think, there was no necessity of their meeting together at all. If, on the other hand, in assembling for worship and holy communion, they were fulfilling an indispensable observance, Christianity has imposed a social law on the world, and formally enters the field of politics. Gibbon says that, in consequence of Pliny's edict, "the prudence of the Christians suspended their _agapæ_; but it was _impossible_ for them to omit the exercise of public worship." We can draw no other conclusion. At the end of three hundred years a more remarkable violation of law seems to have been admitted by the Christian body. It shall be given in the words of Dr. Burton; he has been speaking of Maximin's edict, which provided for the restitution of any of their lands or buildings which had been alienated from them. "It is plain," he says, "from the terms of this edict, that the Christians had for some time been in possession of property. It speaks of houses and lands which did not belong to individuals, but to the whole body. Their possession of such property could hardly have escaped the notice of the government; but it seems to have been held in direct violation of a law of Diocletian, which prohibited corporate bodies or associations which were not legally recognized, from acquiring property. The Christians were certainly not a body recognized by law at the beginning of the reign of Diocletian, and it might almost be thought that this enactment was specially directed against them. But, like other laws which are founded upon tyranny, and are at variance with the first principles of justice, it is probable that this law about corporate property was evaded. We must suppose that the Christians had purchased lands and houses before the law was passed; and their disregard of the prohibition may be taken as another proof that their religion had now taken so firm a footing that the executors of the laws were obliged to connive at their being broken by so numerous a body."