“But to pursue his argument a little farther. While the _Mosaic_ worship subsisted by divine appointment in _Jerusalem, the devil likewise_, as he tells us, _had temples and ceremonies of the same kind_, in order to draw votaries to his idolatrous worship, which, after the abolition of the _Jewish_ service, was carried on still with great pomp and splendour, and above all places, in _Rome_, the principal seat of his worldly empire. Now, it is certain that in the early times of the Gospel, the Christians of Rome were celebrated for their zealous adherence to the faith of Christ, as it was delivered to them by the apostles, pure from every mixture either of _Jewish_ or _heathenish superstition_, till, after a succession of ages, as they began gradually to deviate from that apostolic simplicity, they introduced at different times into the church the particular ceremonies in question. Whence, then, can we think it probable that they should borrow them from the _Jewish_ or the _Pagan_ ritual? From a temple remote, despised and demolished by the Romans themselves, or from temples and altars perpetually in their view, and subsisting in their streets, in which their ancestors and fellow-citizens have constantly worshipped?(95) The question can hardly admit any dispute; the humour of the people, as well as the interest of a corrupted priesthood, would invite them to adopt such rites as were native to the soil, and found upon the place, and which long experience had shown to be useful to the acquisition both of wealth and power. Thus, by the most candid construction of this author’s reasoning, we must necessarily call their ceremonies _Jewish_, or by pushing it to its full length, shall be obliged to call them _devilish_.