to feede mee By this aunswere Moses perceiuing that this Hermite had more confidence in the couetousnesse of his owne wretched humour than in the grace and goodnesse of God of whose largesse and liberalitie he had had so good experience He did soone iudge that there was not any vice more detestable than the sin of worldly couetousnesse In regarde whereof he reputed this Hermit to be a man most detested and abhorred of God aboue all others For this cause do all Mahometists firmely beleeue that all couetous men are vtterly destitute of the grace and fauor of God For that they doe aswel want euen that which they haue as that which they haue not And true it is say they that the philosophers and all such as are held to be wise do not knowe how to wish any greater plague vnto couetous men than that God woulde graunt them to liue long For the longer they liue the greater is their want and misery if not in regarde of their outward wealth and substance yet by reason of their cares and griefe of mind wherewith they are vncessantly perplexed and tormented Of the opinion of the Turkes touching the sinne of Lust. Cap. 16. IT appeereth by the Turkish Alcoran and other Bookes of their lawe That the Mahometan religion doth esteeme the sin of lustor vncleannes to be no lesse hateful and abominable than any other of the deadly sinnes whatsoeuer In regard whereof euery man is precisely commaunded by their lawe to take a lawfull wife and to be married to the intent they may eschew and auoyd all occasions of fornication and vncleannesse Notwithstanding at this day the seueritie and strictnesse of that lawe is vtterly neglected and the memorie thereof seemeth to be altogether abolished or layed asleepe insomuch as that Nation is not more inclined to any one sinne than to this sin of lechery For they are so polluted with the filth of vncleane lustes that they are not contented with the abuse of women for the satiating of their beastly humours but they are so outragiously giuen ouer to the abominable sin of Sodomie that it is impossible without horror to be vttered And albeit the law of MAHOMET doth command that Sodomites shuld be stoned to death yet the contagion of this detestable sin enormity hath so ouerspread all degrees of men and the practise therof is growen so common and vsuall amongest them that this lawe of theirs seemeth eyther to bee abrogated or forgotten or cleane neglected and contemned For they are altogether carelesse to put the same in execution either for the punishing or for the restraining of this abomination neither doe they any whit regarde that which is written in their Alcoran to wit How that those which are polluted with this corrupt filthy vice are sure to be tormented most extremely not onely in this worlde but in the worlde to come both in soule and bodie Besides in one of the Bookes of their Prophet MAHOMET they haue an example propunded and layde downe vnto them by which they are learned and taught as it were by experience how seuere a iudgement is reserued for such offendours and how terribly the diuine iustice doeth plague such vncleane and prophane persons For there it is written That in the dayes of MAHOMET there was one which was very importunate vppon a young youth to haue abused him whom finding vnwilling to yeelde vnto his desire and seeing that by faire meanes and intreaty he could not obtaine his purpose he beganne to presse him by force and violence But the young man still refusing to condescend vnto him at length fledde from him and sought by flight to auoyde the abuse offered him But being hardly followed and pursued by the other and finding little hope or meanes to be rid of him he drew his dagger and sodainely turning about vpon him hee stabbed him into the belly and so hauing giuen him a mortall and deadly wound he saued himselfe from the iniurie intended against him Herevpon the brethren of him that was slain accused the yong man of murther causing him to be apprehended and imprisoned sought to haue had him executed by publique order of Iustice for the death of their Brother Insomuch as being brought to hys triall hee there shewed vppon what occasion hee was drawen to doo that deed Mahomet hauing heard the whole discourse and the manner of the fact presentlye gaue sentence for the yong man and pronounced him to bee guiltlesse and that the other was iustly slaine And he affirmed openly That such men were for euer damned both in soule bodie that were defiled with such damnable lustes and vncleane desires Notwithstanding the Accusers denying that to be the cause of the Homicide did therefore still importune him that the Prisoner might haue the Law Whereupon Mahomet commaunded them presently to see the body of their Brother buryed and that they should set good watch and ward about the graue or sepulture where he should be laid saying that the next day he would giue a finall iudgement vpon the Man-slayer according as the Law required This done the daye following the Accusers came again before Mahomet and pursued the cause against the Prisoner Then Mahomet demaunding of them by what death they would haue the Party executed They answered euen with the same with which he made away their Brother Whereupon Mahomet commaunded them to repaire presently to theyr Brothers sepulture to see how manie wounds their Brother had receiued saying that hee would take order that the Murtherer should bee put to death in the same manner and with the like number They hauing opened the sepulcher found not anie bodie within it but sawe the emptie place all filled with a darke fog or myst and with a most filthie stench Whereat beeing greatly abashed and astonished they returned backe againe to Mahomet and not without horror reported vnto him what they had seene But he demaunding of them if they had thoroughly searched all the corners of the sepulcher And they affirming that they had Then may you plainly see quoth hee you haue iust cause to coniecture that Sathan hath taken away your Brother both bodie and soule as being a most impure and lewd man and that this yong man is guiltlesse of your Brothers blood and is therefore to be dismissed without anie punishment By this example did MAHOMET say they make it euident That without all doubt there is a Plague ordained of God for all those who do defile themselues with anie vncleane filthie lust Notwithstanding because that MAHOMET in this case did commit the punishment of this sinne vnto the diuine iustice and vengeance Therefore do not these Miscreants the Turkes at this day appoint or set down anie paines for that vice but do referre the same to the Iudgement and Tribunall Seate of God not sparing in the meane time to pollute themselues with all kinde of viciousnes and vncleane lusts wherevntoo they doo abandon themselues with all loosenes
ease theÌ„ of that charge and to mitigate the same Wher vpon MAHOMET abrogating that law of contributing of mony did in steade thereof ordaine this law of sacrifices The manner of which is as followeth euery man being to prepare some beast to be sacrificed the vse is for those which are of the better sort to prouide either a young Steere or a yong Horse of an excellent shape and forme The which being killed in a place publikely ordained of purpose the flesh of the slaine beast must be giuen amongst the poore the owner whose offring it is must not in any case reserue any part therof to himselfe for they are of this beliefe That the sacrifice is not pleasing nor acceptable vnto God if any part of the same be it neuer so little be detained from the poore And therefore the manner is at that time for one neighbour to bee guest vnto another and they doe inuite each other to eate and drinke together The common sorte of people do vse to offer vp a goodly fat Ramme the mouth and feete whereof must be blacke all the rest of the body white and the Hornes great and bigge They doe make great accompt of a Ramme thus marked and of his forme And euerie housholder doth take great pleasure delight to offer vp such a one for his sacrifice They are wonderfully zealous and forward to this kinde of sacrifice for they are fully perswaded that they do therin notable seruice to God and that this is a deede of Mercie verie pleasing and acceptable to him When they are to make their sacrifice they doo make choyce of the best and goodliest beasts that can be gotten and they buy them with their best money and that which is well and honestly gotten for to buy it wyth mony gotten by vsurie by the sale of bad wares by stealth or by anie vniust or fraudulent meanes they hold it a verie wicked and vngodly thing and they doo certainly beleeue that such a sacrifice will not be auaileable to him that offers it but rather that God will accept it as the offring of him from whome the money was wrongfully gotten detained The place where the beasts are killed they call Canaara that is the place of sacrifices They doo vse according to the manner custome of the Iewes to cut the throat of the beast which they sacrifice and in the dooing thereof they pronounce these words Bicimilai rhuhemun echint ac Ioluna corbumala chebul chela the meaning whereof is this In the name of him that made heauen earth and whatsoeuer is in the world and to his praise and honor be this sacrifice offered who of his vnsearchable and infinit goodnes vouchsafe to accept the same as a pleasing and acceptable sacrifice As soone as the beast is slaine they cut the flesh into verie little or small peeces and hauing sprinckled them with salt they distribute them amongst the poore which being done they pay the Butcher for his paines and so do return homeward glad and ioyfull They are perswaded also that if anie doo offer vp anie other sacrifice in secret and vnknowen to others that the same is double acceptable vnto God This Ceremonie of sacrificing they hold to be deriued from Abraham for that when he was to offer vp his onely sonne Isaac by Gods commaundement it was the will of God that an Angell shuld present vnto him a goodly Ramme to be offered in steed of his Sonne The which Ramme they say was lyke in forme vnto that which is before described Besides this publique order of sacrificing vsed by the Turkes for almes they haue another kind of sacrifices which being vsually done in priuate are in the nature of vowes which in their language are called Chorbon For wheâ—soeuer anie one of a Familie falleth sicke or is in anie other danger or extremitie they do promise to offer vp some beast in sacrifice vpon the recouery of their health or their deliuerie out of that danger For they doo imagine that this is a ready meane to recouer the partie diseased and to restore him to his health as also to free them from all dangers and extremities euen as that ram shewed vnto Abraham by the Angel did saue the life of Isaac Howbeit they do think that they are not bound to performe their vowes vnles the partie doo finde health or safetie after the vowe made Which if he do and that thereupon such sacrifice bee to be offered Their maner is to deuide the flesh of the slaine beast into 4. parts one of the which with the skin feet and head is giuen to the Priest for his fee another part is giuen to the poore the third is imparted to their next neighbors the fourth part of the flesh is eaten by them of the house where it is offered who doo vse to feast banquet therwithal which it is lawfull for them to doo And they are vndoubtedly perswaded that in this action also as in the residue they doo yeeld vnto God very good and acceptable seruice As concerning their priuate almes the law of MAHOMET doth prescribe That they should be voluntarily giuen and of the proper motion and priuate disposition of the party For they do hold that those alms-deeds are not in anie sort pleasing nor gratefully accepted of God which are giuen vnto men who doo craue or beg them The common people and such as are of the meaner sort are enioined by their law to part with somewhat to euerie begger that they meete withall but for the richer sort there is no such certain and precise order set downe but that they are commanded to extend their bounty liberality to the poore according to the measure and proportion of their welth abilitie euerie man as his conscience shall lead him and therfore they hold it requisite that they make diligent search and enquirie whether that anie of their neighbors through age or pouertie be in want and haue need of releefe and whethet there be anie widdowes or orphanes whose estate requireth to bee releeued by others and are not able to helpe themselues If they finde or heare of anie such they doo indeuor presently to supply their wants and necessities and that in the most secret and close manner which they can possiblye deuise imagining this kind of almes to be the cheefest worke of mercie and to be aboue all other vnto God most acceptable For this cause they doo vse to send abroad their seruants secretly purposely to enquire amoÌ„gst their neighbors know which of theÌ„ haue any need either of money or of any other thing necessarie for the sustentation of themselues or theyr families Yea more than that their Charitie is so great towards the poore that manie times they will not disdaine to lodge them in their own houses to feed them with their own meate And herein they make no difference to whom they doo extend their charitie whether to Turks
sect and profession hee came in short time to haue so great a name and report ouer all the lesser Asia that by meanes thereof there flocked vnto him daily infinite troopes of Turkes in hope to restore the name honor of their natiō to recouer their former fortune With these forces within a while had OTTOMAN subdued diuerse Prouinces in Asia as the greatest part of Bithynia and al Natolia now named Turkie besides many citties vppon the Euxine sea Through the happy successe of his fortune in these conquests and victories hee purchased so great an opinion both of his wisedome and courage that the Turkes with a generall consent and incredible ioy elected and proclaimed him for their King or Amira And so strangely did they growe in processe of time to affect him that they decreed ordained from thencefoorth neuer to admit nor endure any other to raigne ouer them but such a one as should descend of the line and seede of OTTOMAN Thus was the empire of the Turkes reuiued out of their former ruines by the rare vertue and fortune of this OTTOMAN by the ciuill discordes dissentions which were then rise both amongst the Mahometists and the Christians Since which time it hath so wonderfully encreased by the valure and prowesse of his successors and by the resolution good discipline of that Nation and our owne intestine diuisions the most pestilent poyson and plague of all kingdomes and common-weales that the whole estate of Christendome hath at this day iust cause both to deplore the miserable condition and calamities of the Christians from whome these miscreants haue extorted infinit kingdomes estates and empires and also to feare and suspect the violent course of their fortune the excessiue greatnesse of their puissance and the cruel dispositiō of their courages as being fatall to the christian religion For this people being more eager and zealous than euer were the Sarracens or any others Pagans or Barbarians in the propagation and extending both of their empire and of their damnable sect and profession do openly as it were by nature professe themselues the sworn vowed enemies of Christ and his Gospel And holding it a meritorious deed to tyrannize ouer his members they do bend and employ all their Forces Studies and Counsailes how they may vtterly extirpate the name memorie and faith of the Christians And how they may plant and establish the blasphemous traditions of their prophet MAHOMET in all the regions and kingdomes of the worlde But for the more particular discouery and manifestation of al these matters as also touching the maner of the rising increase and augmentation of the Turkish Empire out of so meane and base a beginning to that glory height and puissance of dominion whereunto we see it now growen and exalted wee will referre you to a Discourse which wee haue written of the liues and actes of the OTTOMAN Kings and Emperours wherein all the former matters are sufficiently and at large layd open In the mean time we wil now proceed to the vnfolding of the sum and secrets of their religion to discouer the qualitie of their law ceremonies traditions Of the Turkish Alcoran and of the great reuerence which the Turkes beare vnto it Cap. 3. HItherto haue we deliuered the inuentiō first beginning of the Turkish religion with the continuaunce and establishment thereof both vnder the Sarracen and Turkish Empire whose original also and increase hath in part been touched Now are we to consider of the substance of their religion wherein first we will speake somewhat of their Alcoran in which their law traditions are contained and deliuered and then wil we proceed to the grounds principles of their religion The whole sum and substance of the Turkish religion laws ceremonies together with the maner and form of their prayers sacrifices almes and whatsoeuer els they do hold needful and necessary to the saluation of their soules is deriued and drawen out of a certaine book which in their language they call Musaph This book is diuided into 30 parts or Tomes The Arabians call the same Curaam which is as much to say as The Beginning and end of the Turkes law And it seemeth to be the very same word which is vsuall amongst other Nations though with some difference it is most commonly called by the name of Alcoran Vpon this Booke as vpon the very groundworke and chiefe foundation doth the whole religion law of the Turks seeme to rely and depend And it is a common and generall tradition constantly helde and affirmed by all Turkes whatsoeuer that the Archaungell GABRIEL and their prophet MAHOMET did by the singular grace and fauour of God first of all publish and disperse this booke throughout al partes of the world And that MAHOMET togither with his disciples did frame put the same in writing in the same maner form as it is now receiued amongst them But howsoeuer the Turkes do dreame of the first writing and inuention of this their Alcoran and attribute the same to their prophet MAHOMET yet it is more thē probable by many cōiectures euen out of their own books writings That neither the religion now professed by the Turks nor that Alcoran out of which they do now deriue their superstitions ceremonies is not the same that was first inuēted written by MAHOMET besides it is apparant by the testimony of many those most approoued Histories that at such time as the Sarracen empire being risen to some strength and perfection was first established vnder their Caliph in Babylon and that the Turkes came to be vnited and incorporated into the societie and religion of the Saracens there was a new Draught made by the authoritie of their chiefe Gouernours and with the aduise and consent of their priests who secretly amongst themselues caused an other Booke to be deuised and written of such traditions rites and ceremonies as were thought requisite and needefull to bee vsed and obserued amongest them And because that forme of religion which had beene at first conceiued and inuented by MAHOMET and his disciples was found in many thinges greatly repugnant in it selfe and ful of contrarieties and absurdities it was in most points either altered or abrogated new traditions and ordinances inserted in their places The which for that it was done in secret and without the notice knowledge of the common sort from whom it was purposely concealed al those that are of the Mahometan sect and religion haue euer bin and are yet still persuaded their Priests and Gouernors still norishing and feeding that conceit in them that it was the same which was first supposed to be written by their great Prophet MAHOMET And that there was no change nor innouation made of any of their auncient traditions lawes or ceremonies but that all things did continue and remaine entire vnaltred in their Alcoran according to the first
grounded in vs that we should thereby in any sort neglect that dutie and seruice which we owe vnto him nor that we should be so addicted to the following of our worldly affaires or businesse that we should be withdrawne thereby from the worship and seruice of God All these sentences many other of the like kinde dispersed throughout their Alcoran doe shewe that though the Turkes in many thinges doe conceiue aright of God and his workes Yet the knowledge and meditation which they haue of the wisedome power and goodnesse of God is onely by an externall consideration of worldly benefites And they doe apprehend the same onely by the naturall powers and faculties of their mind and vnderstanding But as for that heauenly and diuine contemplation which ought to bee inwardly and spiritually in the heart and soule of man by which they should acknowledge the infinite loue of God towards mankind both in and after our creation by freeing vs from the power of death Hell and damnation By which also we are to cōsider the misterie of our redemtion the wonderfull worke of our saluation the powerfull working of Gods holy spirit within vs by kindling in vs a true liuely and quickning faith in his mercies by reuiuing and conforting vs in the hope of his promises by sanctifying our thoughts and cogitations by mortifying our sinfull lusts and affections by raising of vs to the hope and expectation of immortall heauenly and spirituall ioyes Of this they haue no apprehension nor knowledge no sence nor feeling And the reason is for that they reiect the meanes whereby God doth impart those spiritual graces blessings vnto vs namely the acknowledging of his beloued sonne in whome onely he is wel pleased with vs and the knowledge of his holy Scriptures which being giuen by inspiration are the onely meane to instruct vs. Of the former part of this Commandement namely of the beliefe of the Mahometists touching the godhead we haue spoken sufficient Let vs now examine the other part of their beliefe and see what the Turkes doe thinke of their Prophet MAHOMET Whome as they haue blasphemously ioyned and associated with God himselfe in this commaundement so do they attribute vnto him no lesse then diuine and holy worshippe by reason that from him they deriue their law and Religion as they thinke that hee had it from God by speciall grace and reuelation Notwithstanding though the Turkes doe hold that their law prescribed and written in their Alcoran is now the onely true law of God wherein his wil is reuealed and according to the which they are bounde to serue and worshippe him Yet doe they not denie but that God did heretofore giue a law vnto the Iewes by Moyses after the which hee commaunded himselfe then to bee serued And that all the Iewes that liued before the time of Christ and did frame their liues according to the same shall be saued by the obseruation of that lawe And they acknowledge also that that law continued in force vntill the time that Christ came into the worlde Whome they confesse likewise to bee the Sonne of the Virgine Marie and to haue beene sent from God as a most holy Prophet with a new lawe for the reformation of the worlde And that from thencefoorth men were bounde to obserue the doctrine Gospell and Commaundements of Christ till such time as it pleased God afterwardes to send his Prophet MAHOMET by whome they say God last of all made knowne his will and pleasure how and in what sorte he would bee worshipped And that all other lawes should from thencefoorth be abolished and that the law taught and written by MAHOMET should onely be receiued and obserued which as they pretend is the same law and no other then such as God gaue of olde vnto Abraham from whome MAHOMET being descended directly of the line and feede of Ismael hee was appointed by God himselfe to reuiue and to restore the same And therefore hauing it reuealed vnto him by speciall grace and fauour from God hee was commaunded to publish and to reestablish it in the world And for this cause they call MAHOMET in their language Acurzamam Penegaber That is to saye The last Prophet sent from God Hereupon it is a common opinion and tradition amongst the Turkes that Moyses Christ and MAHOMET are three of the greatest Prophetes and of principall accompt and reconing aboue all others That they were each of them sent from God and were most excellent holy and good men all of them highly fauoured and beloued of God They affirme also that both Moyses Christ and MAHOMET are of equall and like accompt and estimate in the sight of God not one of them hauing preheminence aboue another And therefore if any one doe happen to blaspheme either Christ or his mother the Virgine Marie Hee is by their law to sustaine the like punishment as is inflicted vppon them that blaspheme the name of MAHOMET especially if it be a Iewe he is sure to be burned Besides they will not admit any Iewe to become Turke vnlesse he be first profest a Christian and doe eate Swines flesh notwithstanding that it bee forbidden both to Iewes and Turkes by either lawe as well of Moyses as of MAHOMET For they affirme that the law of the Christians is farre better and to be preferred before that of the Iewes Which argueth that they doe attribute much vnto Christ and to his Religion Howbeit in regarde of their owne lawe which they doe thinke to be most excellent both for goodnesse and profit they doe vtterly disallow condemne and hate it And notwithstanding the equalitie which they acknowledge in these three Prophetes Yet they doe holde that MAHOMET is to bee loued honoured and reuerenced in the highest and chiefest place next to God himselfe Because hee is the last Prophet that God will send into the worlde And because the law which God hath reuealed by him is now onely in force and so ought to continue and to be obserued vnto the ende of the worlde And this is the cause why they are taught and enioyned out of this commaundement not onely to loue and honour God but also to reuerence and loue his Prophet MAHOMET before all other thinges whatsoeuer Wherevnto the Turkes doe accordinglye with notable vehemencie intend all their thoughtes and endeuours vsing all possible reuerence and deuotion both in naming and speaking of him In so much that if there bee any one that blasphemeth God and another doe blaspheme MAHOMET the former shall bee punished onely with a hundreth stripes and blowes of the Bastonado but the latter is sure to loose his life for it And they yeelde this reason for it Because God being omnipotent can and will plague the blasphemers of his holy name with any plagues what so euer as it shall seeme good vnto him But MAHOMET being no God but a poore Prophet cannot reuenge that iniurie done vnto him For which cause they
saye that they who professe and are to obserue the lawe giuen by MAHOMET are bounde to see it most seuerely punished Besides they doe thinke by vertue of this commaundement in regard of their loue deuotion and dutie to MAHOMET that they are bound by all meanes as much as in them lyeth to amplifie and encrease their Religion in all partes of the worlde both by armes and otherwise And that it is lawfull for them to enforce and compell to allure to seduce and to perswade all men to the embracing of their sect and superstitions and to prosecute all such with fire and sworde as shall either oppose themselues against their Religion or shall refuse to conforme and submit themselues to their Ceremonies and traditions And this they doe to the intente the name and doctrine of their Prophet MAHOMET maye bee euerie where and of all nations reuerenced and embraced Hence it is that the Turkes doe desire nothing more then to drawe both Christians and other to embrace their Religion and to turne Turke And they do hold that in so doing they doe God good seruice bee it by any meanes good or badde right or wrong For this cause they do plot and deuise sundry wayes how to gaine them to their faith And many times when they see that no other means wil preuaile then they will frame false accusations against them saying that eyther they did blaspheme the name of MAHOMET or some of their Prophets or that they did argue and dispute of their law and religion or some such like matter which being strictly forbidden by their lawes is punishable by death And to proue them guiltie they will find many sometimes fortie or fiftie false witnesses to testifie averre the accusation For there bee certaine of their Priests of whom we shall speake hereafter who for a Ducat or some such small reward wil swear a thousand vntruths especially if it be to condemne a Christian against whom they thinke it a great honour to forsweare themselues because it may bee an occasion to make him forsake Christianity and to turne Turke For being thus conuicted by the testimony of those false wretches they haue iudgement presently giuen eyther to suffer death by being burnt or els to abiure their religion to imbrace the law and profession of Mahometism wherof it ensueth that ther scant passeth any one yeare but there is some one or other which doeth suffer martirdome for the faith of Christ but many more for feare of death do change their religion and deny their faith Of whome they doe afterwardes make so great reckoning and account that they are not onely rewarded with store of money liuings and other necessaries for their maintenaunce but commonly they are preferred and aduaunced to great offices dignities and honours All which sheweth most apparantly howe reuerently and deuoutly they doe esteeme of their Prophet and how vehemently they are addicted to the maintenance of his superstitions seeing they make no conscience of such wicked and detestable practises to gaine men to their sect and religion and to procure them to be circumcised which is the proper marke and as it were the badge cognizance of a profest Turke or Musulman For that they thinke not any man to bee rightly religious as a true Mahometist vnlesse he take vpon him this marke of Circumcision as shall bee discouered in the Chapter next following Of the Ceremonie of Turkish Circumcision Cap. 6. YOu haue hearde wherein the Turkish faith and beliefe consisteth and what opinion they haue touching the essence of the Godhead You see also how superstitiously they are addicted to to the reuerence and honour of their Prophete MAHOMET whome hauing ioyntly placed with God himselfe in theyr first Commaundement they doe also in a sorte make him partaker of his diuine worshippe And because they holde it requisite and necessarie that all the world should acknowledge him as a most holy and heauenly Prophet purposely and expresly sent from God to teach and instruct mankinde in the lawe and will of God according to such ceremonies and traditions as are commaunded and deliuered in their lawe therefore they do suppose that al men are bounden both to do him diuine honors and acknowledging him for Gods Prophet to embrace his Sect and superstitions as being to be preferred before all other lawes and professions whatsoeuer In regarde whereof they doe also esteeme and professours thereof to be a people peculiarly beloued and highly fauoured of God Thus as they haue made and coyned a seuerall and particular lawe vnto themselues making MAHOMET the sole Patrone of their Sect and the onely Obiect of their Deuotion so haue they taken vp the ceremonie of Circumcision as a speciall badge and token of their sect religion By the which they do seeme to consecrate and dedicate themselues to the profession of Mahometisme and do as it were vow all honour loue and reuerence vnto MAHOMET Imagining that no man can please nor beleeue in God aright except he honour and worship him as his best beloued Prophet Hence it is that they doe holde all other nations peoples for prophane irreligious who are not incorporated by this ceremonie into the societie of their faith and religion and they repute none for true and perfect Turkes who haue not taken vpon them this marke and seale of Turkish Circumcision which in their language they call Tsuneth The nature whereof that it may the better be discerned wee will briefly shew both what it is and howe it first began and yet is continued amongest the Iewes next how and in what maner it is vsed by the Turks and lastly shall be touched wherein these two people do differ each from other in the vse and obseruation of this ceremony Touching the thing or act it selfe of circumcision it nothing else but a cutting away of the foreskinne of the flesh of a man in his secret parts And it was ordained to be done only vpon those of the male-kind The first institution thereof was by Gods commaund and appoyntment to Abraham the father of the faithfull to whome it was enioyned as a peculiar signe or sacrament of the couenant betweene God and him vpon that promise which god had made him that he would multiply and make his seede as the dust of the earth as the sand of the sea and as the starres in heauen also that many Nations should proceede out of his loynes and that in him all the nations of the earth should bee blessed For the assurance of this promise and couenant vnto Abraham God instituted the sacrament of Circumcision and commaunded that all the male-kind of his seede should bee circumcised throughout all their generations For God hauing determined to select and choose vnto himselfe a peculiar people out of the seed of Abraham by whome he would be serued and worshipped according to the sinceritie of his owne lawe and commaundements and from whom also should proceede a blessing vppon