CONYERS MIDDLETON, whose _Letter from Rome_ forms one of the standard authorities concerning the paganism of the early Church, says: “Aringhus, in his account of _Subterraneous Rome_, acknowledges this conformity between the pagan and popish rites, and defends the admission of the ceremonies of heathenism into the service of the Church, by the authority of their wisest popes and governors, who found it necessary, he says, in the conversion of the Gentiles, to dissemble and wink at many things, and yield to the times; and not to use force against customs which the people were so obstinately fond of; nor to think of extirpating at once everything that had the appearance of profane; but to supersede in some measure the obligation of the sacred laws, till these converts, convinced by degrees, and informed of the whole truth by the suggestions of the Holy Spirit, should be content to submit in earnest to the yoke of Christ.”[11] Further important testimony is found in the following. Writing of the first three centuries after Christ, MAX MÜLLER says: “That age was characterized far more than all before it, by a spirit of religious syncretism, an eager thirst for compromise. To mould together thoughts which differed fundamentally, to grasp, if possible, the common elements pervading all the multifarious religions of the world, was deemed the proper business of philosophy, both in the East and West. It was a period, one has lately said, of mystic incubation, when India and Egypt, Babylonia and Greece, were sitting together and gossiping like crazy old women, chattering with toothless gums and silly brains about the dreams and joys of their youth, yet unable to recall one single thought or feeling with that vigor which once gave it light and truth. “It was a period of religious and metaphysical delirium, when everything became everything, when Maya and Sophia, Mithra and Christ, Viraf and Isaiah, Belus, Zarvan, and Kronos were mixed up in one jumbled system of inane speculation, from which at last the East was delivered by the positive doctrines of Mohammed, the West by the pure Christianity of the Teutonic nations.”[12] Dr. JOSEPH PRIESTLEY says: “The causes of the corruptions were almost wholly contained in the established opinions of the heathen world, and especially the philosophical part of it; so that when those heathens embraced Christianity, they mixed their former tenets and prejudices with it.... The abuse of the _positive institutions_ of Christianity, monstrous as they were, naturally arose from the opinions of the purifying and sanctifying virtue of rites and ceremonies, which was the very basis of all the worship of the heathens.”[13] THEBAUD says: “Therefore this same ‘high civilization,’ as it is called, in the midst of which Christianity was preached, was a real danger to the inward life of the new disciple of Christ.