Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	call_v	day_n	time_n	2,715	5	4.1899	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05186	Of ghostes and spirites walking by nyght and of strange noyses, crackes, and sundry forewarnynges, whiche commonly happen before the death of menne, great slaughters, [and] alterations of kyngdomes. One booke, written by Lewes Lauaterus of Tigurine. And translated into Englyshe by R.H.; De spectris, lemuribus et magnis atque insolitis fragoribus. English	Lavater, Ludwig, 1527-1586.; Harrison, Robert, d. 1585?	1572 (1572)	STC 15320; ESTC S108369	158,034	242

expedient for them to doe for their sake to wit that they should do sacrifices for their soules obserue their obsequies burie their bodies erect Temples make holydayes and such like stuffe Suetonius writeth that the Emperor Caligule his body was priuily cōueyed into the gardens called Lamiam and there with a hastie fire being but halfe consumed was cast into a pit and couered with a little earth But afterwards whē his sisters returned frō exile it was taken vp thorowly burnt afterward solemnly buried But before they had so doon the gardē kéepers were very much troubled with appearing of spirits And moreouer no man could passe any night in the same house where he was slayne without some great feare vntil such time as the house was vtterly destroyed with fire We read also in other writers that the ghostes of them which wer not orderly buried or whose accustomed rites and ceremonies in the time of warres were omitted dyd appeare eyther to their friendes or vnto others complayning intreating that their funerals all other ceremonies mighte be obserued for their sake whereof came the hearses wéekemyndes monthmindes and anniuersaries whereof we reade many things in the Ethnike writers and many things are recyted out of the olde Poets and in Lilius Giraldus in his booke De sepultura and also in Polid. Virgilius de Inuentione rerum lib. 6 cap. 10. We haue shewed before in the seconde parte and first Chapter that some haue desired others that they might be buried after that they were dead Cicero writeth in his 1. boke De legibus that Romulus the first founder of Rome walking after his death not farre from Atticus house appeared vnto Iulius Proculus and tolde him that hée was nowe a god and that his name was Quirinus and therewith commaunded that there shoulde be a Temple erected and dedicated vnto him in the same place Ouide writeth lib. 4. Fastorum that Remus apeared in the night time vnto Faustulus and to his wife Accia Laurentia somtime his Nurse complayning vnto them of his miserable death and desiring them to make laboure that the same day wherein he was slayne might be accounted amongst their holydayes The people of Rome as Ouide witnesseth lib. 2. Fastorum kept a feast in the moneth of Februarie called Feralia in the whiche they did sacrifice vnto the infernall Goddes and those whose duties it was to celebrate the funerals of their Auncesters carried dishes of meat to their sepulchers Wherof Festus and Varro called the same feast by the name of Feralia These dishes of meate were set vpon a stone at the time of these sacrifices for the which cause as Seruius sayth they were called Silicernium by the whiche worde some will haue a certaine feast signified which is bestowed vpon old men Donatus sayth that Silicernium is a supper which is made to the infernall Gods bycause Eam silentes cernant that is the deade soules do receyue it or bycause those that doe serue it do onely cernere see it and not tast thereof c. There were also certaine holie feastes called Par●ntalia in the which meate was caried to the Sepulchers for the soules of Parents and Auncestours before deceased And albeit they suppose that soules were pleased with small gyftes as of mylke wyne and suche like whereof mention is made in Ouid yet notwithstanding they also kylled sacrifices wherof some suppose that Feralia toke their name à feriendis pecudibus of killing shéepe Unto their sacrifices they also added prayers and kindled lights Whē in tymes past the Romains being troubled with warres had let passe the feast of Parentalia they therefore supposed that the infernall Goddes being for the same cause angrie there arose storms and pestilence and that soules rysing out of their graues did wander with pittifull complaintes about the graues and by the highway sides and in the fieldes This feaste endured by the space of fiftéene dayes in the whiche maried women lay not with their husbandes neyther those whiche were mariageable dyd marrie and the Images of their Goddes were couered The soules of them that were deade when they came too the meate they wandred about the graues and were fed as they thought with the banquet In the Moneth of May there was holden a feast in the night time which at the beginning they called Remuria and afterwardes Lemuria This did not differ much from the feast called Feralia whiche was instituted to pacifie soules Touching the originall of them and the rytes belonging therto looke Ouid in his lib. 5. fastorum One who tooke on him to pacifie the soules arose in the night verie late he went barefooted and washed himselfe ouer wyth fresh springing water and then taking beanes whiche he had rolled in his mouth he threw them behind his backe and saide that with them he dyd redéeme himselfe and after beating on a péece of brasse he prayed the soules to depart from thence which thing if they had done nine times they thought they hadde ended their holie seruice These were celebrated by the space of thrée dayes The sacrifices which are done for the infernall Gods are called Jnferiae We read in Lucan of the soules of Sylla and Marius which were purged by sacrifice We shewed before how Athanagoras cōmaunded the bones which wer digged vp in the entrie of his house at Athens to be orderly buried agayne c. The auncient Iewes had an expresse commaundemēt of God not to be any thing moued with the miracles of false Prophetes and God in plaine wordes forbad them not to seeke coūcel of dead bodies Saule in the beginning of hys raigne while he yet gaue himself vnto godlinesse vtterly destroyed all coniurers and witches I doe not remember that I haue euer heard or read howe the Iewes behaued themselues when any spirits appeared vnto thē yet I doubt not but that they are supersticious aswell in these things as in all others CHAP. V. Hovv Christian men ought to behaue themselues vvhen they see spirites and first that they ought to haue a good courage and to be stedfast in fayth HOwe Christian men oughte to behaue themselues in this behalfe it is fully and amply declared in the holie Scriptures in like manner as all other things are which appertaine vnto our saluation To wit that first we ought to be of good courage without feare being assured constante in true faith For if they be good Angels which shew themselues vnto vs then are they sent vnto vs from God to a good ende and purpose But if they be wycked and euyll they can do vs no harme be they neuer so desirous excepte God giue them leaue thereto If it be nothing but a vayne imagination that we haue or an idle sight obiected vnto our eyes surely it is great follie to be any thing afraid In déed it is naturall vnto vs to be amazed with feare when we sée suche things for

desired the Magistrates of certaine Countries to cal togither their Papistes and Protestantes for he was readie he sayde to shewe this miracle and in case he dyd it not openly before them all he refused not to susteine any kind of punishment The lyke reason is also of other men whiche are besides them selues for they take on them maruelous things eyther bycause they haue mused long time on some matter conceiued in their minds as cunning Artificers often times do or bycause they haue ben long weried with sicknesse or else bycause they loue extremelie You shal find some that imagine them self as it were armed with horns of an Oxe other apéere to them selues to be erthen vessells and therefore they will shun euerie thing for feare they be broken Of such an one writeth Galene De lo is affectis lib. 3 ca 6. and also lib ▪ 4 ca. 1 ▪ Other suppose them selues deade other thinke them selues great Princes other to be learned men other to be Prophets Apostles therfore they wil foretel things to come The same he writeth of them that are taken with frensie and namely of one Theophilus a Phisitian who in other things was wyse and coulde dispute wel and perfectly knowe euery man yet notwithstanding he thought there were certein Minstrels did haunte that corner of his house where he vsed to lye and that they tuned theyr pypes and played on them euery daye And hée verily thoughte that he sawe them some sittting and some standing and in suche sorte continually pyping without intermission that they ceassed at no tyme neither in the day nor in the night And therfore he neuer ceassed to crie and to commaunde his seruantes to driue them out of his dores When he was throughly recouered of his sicknesse then he tolde all other things which euery one of them had sayd or done and also he called to mynd the imaginations which he conceyued of the tediousnesse of the minstrels Paulus Aegineta writeth in his thirde booke and .xv. chap. that those that are taken with Lycanthropia ▪ whiche is a kynde of madnesse leape oute of their houses in the night in all things imitating the nature of wolues and that vntill it wax● day they kéep about the graues of dead men Moreouer somtimes the Diuel enimie to mankind so deceiueth men that they séeme vnto them selues to bée beastes Wherof Augustin writeth In Genesin ad literam lib 7 ▪ cap. 11. they which are bitten with madde Dogges are afrayde of water This disease they call Hydrophobiam out of which Aegineta lib. 5. ca. 3 reporteth that they which are troubled wyth this disease looking on the water and béeing broughte vnto it flée from them soone other vtterly refuse all kynd of moysture and that there are some whiche barke like Doggs and bite them that come vnto them Rufus shewing the cause of their feare sayeth that they suppose they sée in the water the shadowe of the Dog whiche bitte them Ephialtes which the Phisitions call the Maare is a disease of the stomacke concerning which reade Paulus Aegineta ▪ li. 3. cap. 16. Many which are taken with this disease ▪ imagine that a man of monstrous stature sitteth on them which with his handes violentlye stoppeth their mouthe that they can by no meanes crye out and they striue with their armes and hands to driue him away but al in vaine Some led with vayne fantasie thinke him who oppres●eth them to créepe vp by little and little on the bed as it were to deceyue them and anon to runne downe agayne They séeme also to themselues to he●re him This disease is called by an other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Madde men which haue vtterly loste the vse of reason or are vexed by Gods permission with a Diuell whome the Gospel calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doo maruellous thinges talke of many visions and diuers other matters Theyr sight deceiueth them in somuche as they mistake one man for an other which thing we sée by experience in Bedleme houses where mad and frantike men are kepte We read that Aiax t●ke the matter so greuously when Achilles armour was adiudged vnto Vlisses that becomming madde through griefe and drawing out his sworde he set vppon herds of swyne supposing that he fought with the whole army of the Grecians Afterwards hanging vp two of the greatest of them on postes with rayling words he whipped them thincking one of them to be Agamemnon the other Vlisses of whom with the first he was angry as an euil iudge with the other bicause he was by him vanquished in iudgement But afterwards when he came agayn to him selfe for very shame he flewe him selfe It hathe many times chaunced in battaile that the souldiors falling into greate furie their captaine● haue ben forced to take away theyr armour bicause by rage they toke their owne felowes for enimies and began to set on them violently Tertullianus sayth thus Those whiche are mad sée one man in an other as Orestes sawe his mother in his sister Aiax beheld Vlisses in an heard of swine Athamas and Agaue wild beastes in their owne children c. CHAP. III. Fearefull men imagine that they see and heare straunge things THat whiche we haue hytherto spoken concerning melancholicke men and men out of their witts may also be vnderstood of timorous and fearefull men For if any man bée timorous by nature or subiect to feare through great daungers or by some other wayes he also imagineth straunge things whiche in déede are not so especially if he haue in him any store of melancholie Wemen which for the most parte are naturally geuen to feare more than men for which cause S. Peter in his first epistle speaking of the duety of married folks calleth them the weaker ve●sell do more often suppose they sée or heare this or that thing than men do And so do yong wemen bicause commonly they are afrayde If when men sit at the table mention be made of Spirits and elues many times wemen and children are so afrayde that they dare scarce go out of dores alone least they shoulde méete wyth some euyl thing and if they chaunce to heare any kinde of noise by and by they thinke there are some spirits behynde them suche vaine persuasions haue they A cowardly souldior iudgeth his enimies to be more in number than they are the noyse of a leafe béeing moued so affrighteth hym which thing God in his lawe threatneth his people of Israell except they do their dueties that he betaketh him selfe to his héeles if he but heare a woodspecke with his ●ill beating on a Trée he straight thinketh the enemie readie to leape on his shoulders yea if ●e heare but a mouse moue by and by his harte is in his Hose These and suche lyke things neuer trouble a stoute and coragious Souldiour And yet som● times in the chase lustie souldiours flying away from their

any allowed authors that in the time of the apostles and many dayes after this gréeting was accounted as a prayer or that any godly men did salute and call vpon the holy virgin Which thing I write not bicause I would bereue the holy Uirgin of hir honor but least that against hir will wée giue hir that honour which is only due to God the Father and to his sonne Iesu christ For he is our onely mediatour and redéemer 1. Timoth. 2. Otherwise the Aue Marie and other such places of holy Scripture full of consolation and comfort touching the humanitie of Christ his punishment death and merites are to be often read and diligentely considered neither are the Scriptures to be pulled out of the handes of the laye people in whiche they may sée all these things with their owne eyes In déede I denie not but Spirites haue many tymes vanished away vpon the saying of Aue Marie but it was so doone that men myght therby be confirmed in their superstition But these men procéeding further did coniure or consecrate water with certain peculiar ceremonies and kept it in vessels in their churches houses and elsewhere amongest many other vertues ascribing this force vnto it that it chaseth away spirites and vayne sights They also consecrated salte and taught that whether soeuer it were cast it draue away spirits and all deceytes of the diuel yea and the diuel himselfe also Moreouer they coniured with certain ceremonies and words candles palme herbs and other creatures to driue awaye fantasies as they terme them They layde these and such lyke things as also the relikes of Saintes in those places wheras Spirits had ben séene or heard They also beare men in hande that greate belles and sancebelles by their noyse frayed spirites out of the ayre All these things are founde more at large in the Papists bookes whiche are written of the consecration of suche things and are publikely extant If belles be roong on S. Iohns day or S. Agathes day they say it is a most excellent remedie against spirits Some vsed to burn a būdell of consecrated herbes that with the smoke therof they mighte thase away diuels Many haue their peculiar and straunge blessings agaynst spirites There haue bene also many holy rites instituted by the cōmaundement of wandring soules as Masses for the dead vigils prayers and twelue months minds as though the soules of godly men being deliuered from all trouble were not immediately translated into eternall rest And it is also plain by reding the Poets and Historiographers that the Gentiles had their sacrifices for the dead as their rites called Nouendialia which were obserued the ninth day and their yearely feastes c. Howbeit those counterfait ghostes craued nothing so earnestly as that many Masses might be song for their sakes for they bare men in hand that those had great and maruellous force to redeme them out of Purgatorie Iohn Tritenhemius writeth in his Chronicles of the Monasterie of Hirsgauium about the yeare of our Lorde 1098. Henricus the fourth then being Emperoure that at such tyme as the order of the Cistertians first began there appeared many dayes and nights not far from the citie of Wormes great troupes of horsmen and footmen as if they were now going foorth to battail running now here now there in troupes that about .ix. of the clock at night they returned again to the hill nere at hand out of the which they vsed to come forth At last a certain monke of the abbey of Limpurge which stode not far from the hil whēce they issued associating certain other vnto him came on a certain night to the place of the hil blissing himself with the sign of the holy crosse adiured them in the name of the holy and vnseparable Trinitie as they came out of the hill to declare vnto him who they were vnto whom one of the company made answer we ar quod he no vain things neither yet liuing souldiers but the soules of earthly mē seruing in this world vnder our prince who not lōg since was slain in this place The armour furniture horses whiche were vnto vs instrumentes of sinne while we liued are euen nowe after oure death certayne signes and tokens of tormentes Whatsoeuer ye sée aboute vs is all firie vnto vs although you nothing discerne our fyre When the Monks enquired whether they might be holpen by men the spirit aunswered we may saith he be holpen by fasting and prayers but chiefly by the oblation of the body and bloud of Christ which thing we beseche you to do for vs As soone as he had so sayd all the whole route of spirits cried thrée times with one voice pray for vs pray for vs pray for vs And sodainly withall they séemed to be all resolued into fyre yea and the hill it selfe as if it had bin on fyre ●ast forth as it were a great crashing and rushing of trées They had in Churches a peculiar order of them whome they called Exorcistes or coniurers whose duetie was to coniure and driue awaye Diuels but they were not so indued with that gifte as the auncient Christians were and therefore they did but vaunt and boast of themselues Afterwards certaine Monks and priests well séene in Magicall sciences for they were neuer without such trim men toke vpon them to coniure and driue away euill spirits out of houses into wods desert places They wroght maruellouse straunge things and they sayd that a spirit in the name of saincts and by the vertue of their coniuring and charecters was constrayned to giue place whether he would or not In dede the Diuel giueth place but he doth it as enimies do which by flying chuse a more fitte place to fight in or more apte to embushe them selues That which Sathan doth he doth it willingly and of his owne accorde that he might withdrawe men from trusting in God only and driue them hedlong into Idolatrie Christ and his disciples cast out Diuels but they were loth and vnwilling to departe Moreouer they vsed to hang saincte Iohns Gospell about their necks and caried about wyth them hallowed waxe inclosed in a purse which they call an Agnus Dei. There are certaine bookes abroade especially one written by Iacobus de Clusa a Carthusian concerning the appearing of soules separated from their bodies wherin amongst other things we reade after what sorte men should prepare them selues when any Spirits appeare how they shall behaue them selues in comming to them in departing from them in the place where they appeare and what questions are to be proposed vnto thē touching whiche things I spake before in the second parte of this booke and second chapter where if you list you may finde them I haue heard men which haue confessed themselues to haue bin so superstitious that when the priest lifted vp the host as they call it in saying masse they woulde presently wipe their face with their hands bycause they