_Sect._ 6. Secondly, We have reason for that which we say; for by partaking with idolaters in their rites and ceremonies, we are made to partake with them in their religion too. For, _ceremonioe omnes sun quoedam protestationes fidei_, saith Aquinas.(582) Therefore _communio rituum est quasi symbolum communionis in religione_, saith Balduine.(583) They who did eat of the Jewish sacrifices were partakers of the altar, 1 Cor. x. 18, that is, saith Pareus,(584) _socios Judaicae religionis et cultus se profitebantur_. For the Jews by their sacrifices _mutuam in una eademque religione copulationem sanciunt_, saith Beza.(585) Whereupon Dr Fulk noteth,(586) that the Apostle in that place doth compare our sacraments with the altars, hosts, sacrifices or immolations of the Jews and Gentiles, “in that point which is common to all ceremonies, to declare them that use them to be partakers of that religion whereof they be ceremonies.” If then Isidore thought it unlawful for Christians to take pleasure in the fables of heathen poets,(587) because _non solum thura offerendo daemonibus immolatur, sed etiam eorum dicta libentius capiendo_; much more have we reason to think that, by taking part in the ceremonies of idolaters, we do but offer to devils, and join ourselves to the service of idols. _Sect._ 7. Thirdly, As by Scripture and reason, so by antiquity, we strengthen our argument. Of old, Christians did so shun to be like the pagans, that in the days of Tertullian it was thought they might not wear garlands, because thereby they had been made conform to the pagans. Hence Tertullian justifieth the soldier who refused to wear a garland as the pagans did.(588) Dr Mortoune himself allegeth another case out of Tertullian,(589) which maketh to this purpose, namely, that Christian proselytes did distinguish themselves from Roman pagans, by casting away their gowns and wearing of cloaks. But these things we are not to urge, because we plead not for dissimilitude with the Papists in civil fashions, but in sacred and religious ceremonies. For this point then at which we hold us, we allege that which is marked in the third century out of Origen,(590) namely, that it was held unlawful for Christians to observe the feasts and solemnities, either of the Jews or of the Gentiles. Now we find a whole council determining thus,(591) _Non oportet a Judoeis vel hoereticis, feriatica quoe mittuntur accipere, nec cum cis dies agere feriatos._ The council of Nice also condemned those who kept Easter upon the fourteenth day of the month. That which made them pronounce so (as is clear from Constantine’s epistle to the churches(592)) was, because they held it unbeseeming for Christians to have anything common with the Jews in their rites and observances. Augustine condemneth fasting upon the Sabbath day as scandalous, because the Manichees used so, and fasting upon that day had been a conformity with them;(593) and wherefore did Gregory