A lamentable complaynte of Baptista Ma[n]tuanus, an Italysh poete wherin he famylyarly co[m]moneth wyth hys owne mynde, that deathe is not to be feared. Paraphrastically translated into oure vulgar Englishe tounge by Iohan Bale.

¶To his specyall good frynde Maister Griffine Tyndale, Iohan Bale wisheth longe and prosperous welfare in Christe.

AT the instaūt request (dere frynde Maister Tindale) of an olde & familiar acquaintaūce of myne, Iohan Uogler an Almayne borne, I translated this litle wurke oute of Latine into Englishe, and from poesye to prose aboue iii. years ago. And now it came in my mynde, not only to make it commen vnto you, but a so to dedicate it, & so publysh it fourth in your name The author therof, called Baptista Mantuanus, was an excellent Poete in the prouynce of Lumbardye, brought vp in the noble cyt • e of Mantua, where as Uyrgyle the famouse Poete was borne also. And though he wer a supersticious fryre of the secte of reformed Carmelytes, as they there called them, yet was he a man of most excellent learnynge in Latine, Greke▪ and Hebrue, & smelled out more abuses in the Romysh churche, then in those daies he durst wele vtter, Notwithstāding he spared not in his earnest writtynges, at times, both breuely and sharply to towche them.

In hys fift Egloge, in declarynge the nature of Auarice, he bryngeth in Rome for example Rome (sayth he) rendereth nothynge els, but very tryfles. And for them agayne she receyueth good golde. Uayne promyses shall ye haue there, and nothynge els▪ For alas, all that she seketh is moneye. Couetousnesse at thys daye rewleth all there, and vertu is vtterly bānyshed. And in the .ix. Egloge he declareth at large, that all kyndes of vyces are at Rome muche made of, and be had in great honour. Also in Libro .ii. Syluarum, he saith: Mars is father to the Romanes, and Lupa their nource, for in lecherie and murther spende they all their lyues and studie. If ye mynde to lyue wele (sayth he) come not at Rome. For though ye maye at Rome do all other thynges, yet ye may not there lyue wel, or leade an honest lyfe.

In hys first boke de Sacris diebus, as he dare, he holdeth with the maryage of Byshoppes, and sayth: That in the prymatyue churche their lyues were muche better, and more holye hauynge wyues, then now hauyng none. And that it was a more sure waie a great deale, and more agreable wyth gods lawe, then thys other, consyderynge that God neuer abhorred marryage, but sanctified it. The vnmarried state is ieopardous (he saith) and suche a bytter yoke when it is professed, as Christ wold neuercharge any man with. Yea so cruell a burden, as yet to thys daye bryngeth fourth many vnnaturall monsters (abhomynacyons he wolde saye) and by an horrible presumpcyon was first inuented. In the xii▪ boke of the same wurke he reprehendeth the Schole doctours, for sophistically contendynge about tryhles, and vanitees, as was the questyon of our Ladies concepcion amonge the orders of fryers: and the argument of leuended or vnleuended breade in the sacrament, agaynst ye Grekes. Many great strifes hath bene (he sayth) and brawlyng battailes, wise men sumtyme lawghynge both the parties to scorne, as they haue in high seats dysputed the matters. For both labours hath bene vayne, presumptuouse, rashe, and folyshe, theyr reasons weake and theyr matter vnauaylable, more for ostetacyon then any good learnynge.

In hys seconde boke of the lyfe of Nicolas Tolentyne, in speakynge of Bishoppes and priestes, he sheweth of what ambycyon, tyrannye, pryde, and deadly hate they were in hys tyme. They spent all theyr dayes (sayth he) in banketynge and lecherie, yea Rome that is boasted so holye, becommynge a most execrable brothell house▪ The popes most holie palace (whych is. S. Peters owne chamber) is now so pestered with whores, that it stynketh to hell gates. Ye the sauour therof so molesteth heauē, yt it is now become to all the whole worlde abhomynable. The great byshops, Ordynaries, Abbottes, Deanes, Prouostes, and suche other, whych dailye offer vp the vnsau • ry sacryfyces (or synge masses whether ye wyll) & eate theyr vnleuened cakes or whyte waffers, care neyther for Christ nor hys doctryne. They thynke there is no manner of lyfe after thys, for they neyther double hell nor dampnacyon. In dyuers of hys bokes, he hath many lyke sentences, whych noteth hym not altogether to be a Papyst, though he were in the tyme of most depe papistrye, and a Fryre.

By this we maye wele perceyue, that in all ages and in all congregacyons, some godly men there were, whych hauynge the ryghte sprete of the chyldren of God, smelled out that fylthie Iakes of the Deuyll, that malygnaunt synagoge of Rome, what though they dyd 〈◊〉 by the vnpurenesse of the tyme in manye other thynges. The worlde was yet neuer so sore oppressed with the depe slepe of darkenesse and ignoraunce, but some lyuely spretes were alwayes vygilaunt, to wake the multytude. For he that kepeth Israel, doth neyther slūber nor slepe. Psal. C.xx. And as concerning thys present treatyse, that deathe is not to be feared, whych Baptista first wrote to a frynde of hys, a peere or senatour of Bononye, called Iason Castelius, he sheweth hym self no lesse dyuynely then naturally, no lesse christenly, then poetycally to handle that matter. But this I leaue to the dyligent reader, because the sayd treatyse doth follow here in course.

In confirmacyon of that Christē rule whych he hath therin very plenteouslye persuaded, the scriptures of God hath muche to vtter, if they were throughly searched. If God hath enacted it, that all men, ones shall dye. Hebre ix. who cā withstand it? Who can auoyde it? If all men haue one enteraunce vnto lyfe, and one goynge out in lyke maner agayne. Sap. vii What man wyll alwayes lyue, & neuer se death? Psal. lxxxviii. If prosperyte and aduersyte, lyfe and deathe, came all of the Lorde. Eccle. xi. Whie shall we not with pacient▪ Iob gyue hym thankes for it. Iob. i. If by hys first appoyntment, earthe must nedes to earthe, from whence it was fyrst taken. Gene, iii. Whie shall we not faythfully watche vpon the daye & houre? Math .xxiiii. He that hath in remembraunce the ende of that thyng whych he hath to perfourme, shal neuer do amysse. Eccle. vii. though deathes remembraūce be bytter to that man whych hath pleasure in hys ryches, Eccle. xiiii. Yet be not thou afrayde ther of, whych hast thy consolacion in Christ Phil. ii. for precyouse in the Lords sight, is the death of true beleuers. Psal. C.xv.

And blessed are they whych departeth in the Lorde. Apoca. xiiii. for the sowles of the ryghteouse are in the hand of god Sap. iii. and now rest frō theyr labours, Apoca. xiiii. No malycyouse tormente • hurte them any more. Neyther hunger nor thirst greueth thē, God hath wyped awaye all sorowfull teares from theyr eyes. Apoca. vii. Muche better is deathe then a wretched lyfe, or a lyfe in cōtynuall syeknesse. Eccle. xxx. Yea, the losinge of our lyfe (Christe sayth) is the sauynge therof. Luce. ix. Deathe was to. S. Steuen a swete slepe in the Lorde Acto. vii. Saynt Paule calleth deathe auaūtage, and a thyng best of all to be lewsed from thys fleshe, and to be with Christ. Phil i. He yt heareth my wurdes (saith Christe) and beleueth on hym that sent me, hath euerlastynge lyfe, and shall not come in to dampnatyon, but passeth from death to lyfe. Ioā .v. Whie then shulde a man professinge Christe, feare to dye?

All this haue I written to you (my specyall good frynde maister Tyndale) knoinge you to be, not vnlyke faythful Simeon, a man fearynge the Lorde, and of longe tyme lookynge for the latter consolatyon of Israel. And now beholdinge it presently in them that reioyce in the wurde of the Lorde, and are throughe faythe ordayned to eternall lyfe. Actes. xiii. ye haue no more care for thys lyfe transitoriouse▪ But nowe from hence fourth with the said Simeon, ye dailye desyre to departe in peace, because ye haue s • an • of saluacion, both the lighte and the glorye in Iesu Christ, for al true beleuers▪ Luce. ii. to you (I saye) haue I dedicated this simple labour of mine to whom I acknowledge my selfe to be most hyghlye bonde, but yet the veryte more, desyerynge you to accept it wyth no lesse good harte then it is sente, trustynge hereafter to send you muche better▪ Thus euer fare ye wel in Christ Iesu. Amen.

¶A lamentable cōplaynt of Baptista Mantuanus an Italysh Poete, wherin he famyliarlye commoneth wyth hys owne mynde▪ that death is not to be feared. Paraphrastycallye translated into our vulgar English tūge by Iohan. Bale.

O Folyshe mynde or waueryng conscience, whi art thu sorowfull? why desparatlye fearest thu Deathe, as one of thy selfe forgetful? O blynde sowle, and vndiscrete hart, why dost thu so muche regarde thys wretched weake bodi? Whiles thu sore trē blest, that fearefulnesse of thyne tormenteth my bowels. The terrour thereof slydeth downe from my hart, & accombreth my whole body. My sycke face in waxinge pale, confesseth thy grefe, and the colde caulme thereof ouerwhelmeth my feble stomacke. Set a part such heauinesse, considering that deathes power extendeth not ouer all. The more parte of thinges created, feareth nothing the dartes of Deathe. For God hath graciously gyuen the chefe Empyre to lyfe, to deathe hath he in comparyson graunted but a very small power. The water and the earthe are subiect to corrupcyon, so are the ayre and fyre with all those thynges whō they bringe fourth, or yt are made of their mixtures. For so much as ye hygh heauen, and the fixed stars therin, were created of a far other matter, thei neuer chāge their coū tenaūces, but remayne alwayes incorruptible. And although the creator of all thynges, beynge an omnipotēt God, might at his pleasure, reduce them agayne in to theyr olde Chaos, or confuse matter wythout shape. Yet wyll not hys deuine goodnesse so do, but of most louyng fauer he permitteth those his creatures, both to liue and remaine. Yea, he suffereth them not only to continue, but also to mynystre theyr vertues and properties, eche one in hys kynde, and gyueth them his dayly strength in perfourmaūce of the same. The thynges which he made durable, persyst styll in theyr strength, and can by no violence be destroied, but must for euer endure. The thinges which he constituted corruptible & mortall, must be consumed of tyme, & so haue theyr endes by corrupcion. All that is aboue the regyon of the Elementes, he hathe appointed to remaine for euer. Under ye Mone hath he placed such workes as naturallye muste perysh. The florishinge borders of lyfe, are therefore moste large, Deathe beinge an enemye, holdeth empire vnder the starres, in places much more narrowe. Yet are not all thynges vnder the Mone, subiect to corrupciō. Life wythdraweth sumwhat frō Deathes iurisdiccion. For though the bodies of men be mortal by commixtion of Elementes, yet haue theyr sowles a substaunce of dyuyne simplicite, wherby they are immortal. Symplicite withoute mixture dyschargeth deathe, for so much as it can not of it selfe be deuided, neyther can it dysseuer one part from an other. The simple is not compact of the .iiii. Elementes, but that noble worke God created of nothing. O foolyshe mynde, why art thou than heauy? yea, why fearest yu death? as one of thy self forgetfull? why dost thu so vndiscretely loue that carrian carcas of thyne? That feble bodye thou fauourest, by whose accombraunce thou art not only vexed, but also both oppressed, weltered, and made vyle in his filthynesse. So that thou hast no power to loke towardes heauen whych is thy natural mā siō but thou art inforced to neglect yt eternall benefyght. Thou hast pleasure in that wretched body, whose felyshyp violētly draweth the into all shame, filthynes, & synne. By a thousand naughty affectes, or yll mocyons▪ art thou led, to thy notable infamy, not vnlyke the oxe that is vnder a most heauy yoke. Under thys greate wayght thu lyest, as dyd the Giaunte Enceladus, whose members the Poetes report to be buried vnder the mighty hyl of Aethna. The wanton pleasures or entisementes of the body, are thy cruell enemyes, yet wylt thu not so take them, for theyr propertie is to ouerthrow the vnbewares. By them fell Adam our fyrst parent, from Paradise his first mā sion, and became a miserable exyle, by tastynge the forbydden frute. Looke wele vpon it, what careful sorowes, and what paine full dyseases that vyle and wretched fleshe bryngeth wyth hym? Beholde how lyghtlye it is corrupted, and whan it hathe neede of necessary foode, how extremelye euer more it calleth vppon the for help: Alwaies is it weake vntowarde, negligent, and hath deathe at hande. Euermore bryngeth it pensyuenesse, euermore anguysh and trouble. O folysh hart whye sorowest yu? Why fearest thu deathe so moche, as one of thy self forgetfull: yea, why delyghtest thu so moch in that mortall bodye of thyne? God hathe made the, ye lady gouernour therof, and thu art redy to become a slaue to these stynkynge mēbers and carryage of rott. Awake out of thys slomber, and shake away frō the, these vnprofitable cares. Leyserly gather thy wyttes togyther, and loke to thy naturall offyce, as one of power or in autorite. Leaue these earthely studyes and consider who ruleth the heauens, who reuolueth the clere shinynge starres? Tell me hardely, what powers they are that moueth so myghty substaūces: How cōmeth it to passe, that the spring tyme the haruest, the cold winter, and the hotte drye sommer, returneth to vs yearly: what is he that causeth these contynuall courses by ye worldes reuolucion: Bodies are subiect to spretes, & lyfe quickneth them. A lyuely mynde is it, that ruleth and reuolueth the heauens. A most worthy mynde is it (yea, God hym selfe) whych holdeth resydence in the clere toppe of the worlde, or the heauen imperyall. Thys mynde not only conserueth, but also disposeth, & quickneth forewarde hys owne large wurke. Thys eternall mynde is it, that created all thynges in .vi. dayes. Alone amonge all other, haue thys minde rested euer sēce. Thys worthy mynde, vseth all other myndes as hys mynysters, & tempereth by them, hys vnyuersall worke at hys heauenly pleasure. To the lowar planetes thys mynde or power adioined the inferyour mindes, and taught them the true offyces of their admynystracyons. These starres (sayth he) shall engender the cloudes, these shall prouoke the wyndes. This admixture shal bring forth increase, this wil minister famine. That planete shal moue battail, that planete shall cal vpō peace. That starre engēdereth a scarsenesse, that starre wyll brynge habundaunce. Some causeth men to take thought, some moueth thē again to reioice. Some bringeth men a loste, some agayne throwe them vnder foote. Of some of these bodyes take vertues theyr orygynall, of other taketh rote such inordinate loue as bringeth forth all fylthy lyuynge. One starre anoyeth, an other prospeareth, in kyngdomes beynge at variaūce. One wyll take awaye lyfe, an other wyll geue it. All starres whiche commenlye alter or chaunge the corruptyble world from tyme to tyme, God hath made knowen to the ethereall spretes. So hathe his eternal good minde towardes man, geuē rules and arte to moue that wayghtye worke of hys, and by those iust lawes, the starres do gouerne the world. The mynde sent into this corruptible bodi, entereth as doth a maier into a citie, & that body as a lyttle pryson, becommeth a subiecte to the sowle.

As a place of exyle to the lyuely spretes, hath god appointed that myserable bodye, that they maye therin brydle all worldly affeccions by offyces of iustyce and godly workes of faythe. Thys lyfe is lyke an horse waye, and as it wer a great Theatre or place where people do assemble to behold sō dry feates, where euery man receiueth prayse or autoritie accordynge to hys fyne doynges. Eche manne laboureth for hys parte. Some there are whych seketh to get heauen, & some ronne headlynges to the deuyll, and axe all their fryndes no leaue. Lyke as the superyour spretes, haue a superyour sprete whych ruleth thē, so hath the inferyour mynde a gouernaunce ouer the inferiour mē bers. In his power is it, to represse all yre & to asswage both glottenouse and lecherouse affectes, also to subdue all fylthy couenaūts To that intent (o my mynde) hath God made the maister ouer all these members, that thu shuldest with all spede subdue faythfully, that hys lawes hath forbydden the. Hyde not the powers whych he hath lyberally gyuen the, neyther yet withhold them from due exercyse, cōsyderynge the charge is left to, thy arbytryment. As the eternall God, & the great mighty heauen with the elementes, is called the greatter worlde, so are we here named the lesser worlde. Yea, we I say agayn, for in dede we are many thynges, whō a serten copulacyon maketh one, and that is called the lesser worlde. Al that we se done in the greatter worlde, we maye in lyke manner beholde nowe in our selues. The hart, the lyuer, and the heade, are in vs as the heauens, the senses are as the starres, the mynde ioyned wyth reason and vnderstandynge, is in vs as God. All other thynges, if we dylygently search, wyll seme within manys body, to do theyr diuerse offices. The four humours are vnto the, as the .iiii. elementes, and that commeth of them, thou shalte iustlye call the myxt or componed bodyes. Into dyuerse kyndes generall, maye these be dyuyded, and into specyall matters also. Many of them wanteth life, yet is there in vs all kind of liuelines. The heares ar in maner as a wode or forest, the vncomly partes may be cōpared to beastes vnreasonable. The fleume or reume which issueth frō the ouermost partes of the head, maye wele be taken for the rayne showres droppyng out of ye skye. As a ragynge floude shall that moyst humour be, whych cōmeth fourth of the nosethrylles. The wynde of the stomacke, the pauch and bellye euermore retayneth. And as the angels do mynyster vnto God in great nomber, in the higher world, so hast thu alwaies here bineth moch copy of spretes assistēt euer vnto the. Some ther be, whych are engendered of the liuer, some are created of the hart, some fatche their oryginal frō the ouermour fortresse of the heade. These be the instrumentes of thy bodely powers, & swiftly thei rōne ye way which thu appointest them Thu therfor art the god, yu art the first power of this thy world, & by yt meanes haste yu the rule of thys lesser world. Be therfore watching, & take vpō the that autorite & lawes whych are gyuen the. Loke vp towards heauen, & se how the starres holde their course without breache of order. O vndyscrete mynde, why sorowest thu? yea, why so fearest death, as one of thy self forgetfull? Thu ydyote fole, why delightest yu so moche in that wretched body? Call thy wyttes to the, as yet dispersed, or dyuersly affected to thinges whiche are corruptyble. And fall not from God for thynges so deceytfull and vayne. Conuert the vnto thynges whych are essencyally good, and shall neuer perysh, whych are celestyall causes, and lete no paines that are to be takē for gods honour terrify ye. A battayie must be (no questyon) no tryumph is obtained without fight, neyther yet any garlande geuen but to hym that manfully stādeth. God is the rewarde of thys conflyct, so is heauen the eternall stipend. Lete these gyftes prouoke ye to esteme thys battayle so much the lyghter. For cherefully shalt yu passe after deathe, into the plesaunt campes of heauen. Conuenyent is that place to them which hath mynded eternall thynges. The spretes of heauē will receiue the, as a fryndely companyon of theirs, into the portalles of clerenesse, where as thu shalt fynde very commodyouse dwellynges. Thus shalt thu at ye latter, come from greuouse cares and frō lōg contynued troubles, into a peaceable rest, and mansyon of quyetnesse. In the paradyse aboue, or like place of pleasure, among the departed saints, shalbe thy cotynuaunce hauynge euermore all the heauens at thy pleasure. Amonge other habundaunte feastes & plenteouse bankettes, thu shalte taste of immortall waters and delycates vuspeakeable. A celestyall songe wyll be vttered at those recreacions, and so sweete melodyes as are able to moue ye starres. With the saintes departed hēce shalt thu liue, and with them shalt thu reigne in heauen, so much glory herafter shalt thu haue, & so much heauenly honour. In that place is eternal quiet, in that place is eternal plesure & a life replenished with felicityt perpetuall. O folysh mynde, why waylest thu: why hast thou such a feare to death, and art become as a parsone all wytlesse? Thu insipient sot, why dost thu so moch regard that carrayn carkeys, Thu fearest the departure of thy body that latter conflicte troubleth thy weakenes, excedinge doubt hast thu of the tyckle name of deathe. Uery certain is it, that the mortal body shal return to earth, yet wil not that slepe be continual. Our sowles must again returne to the bodies, and the members shalbe restored to their righte places. Why then doste thu folyshly fear consyderynge that in deathe are no doloures? If anye sorowe be founde therein, it ryseth of a desperate feare. Do fearfulnes therfor awai, & death wil be but a slepe Yea, it will apeare a wonderfull quyet, the senses wythdrawē frō the feble weake bodye. The ignoraūce of causes, maketh death to men rerrible, but he little knoweth what he feareth, which feareth hys owne death. Where as syckenesse begynneth myghtely to inuade the feble hart, in all ye whole bodye besydes, the senses waxe dulle. The battayle anon after ceaseth, so soone as nature gyueth place to hys mortall poison, & the enemy obtayneth vyctory. Then is strēgth ouerthrowen, a colde fayntenesse so entereth in by force, & wasteth awaye the aydynge or confortes of lyfe. Anon Death beholdinge a farre of, hys banner erected, entereth the members quyetlye subdued. For syckenesse fyrst of al beynge the wyly wepon bearer of death, secretly seketh destrucciō by pryuye assaultes. Neyther trumpet nor waytes, nor yet brasen horne maye gyue warnyng, no, neither mouth nor armour maye seme to make any manner of dinne, as is heard in other skyrmishes. That sycknesse as a prompt warriour, shuld be ready at the walles with out warnynge gyuen, whyche is to destroy the body vnbewares, God hath appointed him to haue swyft fete. These are the armyes of deathe, wyth these souldiours doth bytter syckenesse fyght, and is as a messenger sent fourth before that vngentle Deathe. And as concernyuge hys diffinicion, Deathe is a swyft flyght or passage from the corruptyble body, rather to be desyred, than to be fled from, of men that are godly. O folysh mynde, why sorowest thu thē? yea, why fearest yu death as one forgetfull of thy self? Whi dost thu vndyscretely loue that frayle body of thyne: Sceuola ye noble Romane contempned the death, so ded the valiaunt Greke Achilles, with many other renomed, worthye, and excellent captyues more, sett it all together at nought. Yea, some which haue had no hope of the lyfe to come, neyther haue they knowne of our christen faythe, yet haue they estemed the death as nothyng. Now to the, whych hast rereyued holy baptym, and to whome the clere light of the gospel hath bene minystred. Thu hast lesse strengthē thē a Pagane, for thu vnfaithfully fearest the deathe, yet knowest it of suertie yt death bringeth with it a moch more excellent & precyouse kinde of lyfe then was the other. Neuerthelesse if thu saye vnto me, yt in deathe are such signes of dolour, as are able to moue the most myghty and valiaunt harts For so much as we behold in dayly experyence both the eyes and the mouthes of them that depart at the fearful enteraunce of death to haue mooste wonderfull mouinges, Take thys for an earnest warnynge, and be not deceyued with so doutful similitudes, neither yet faynt at them as doth an olde dottynge gossyp. For take this of me. If the sycke creatures which are at the poynt of deathe, do shew such terrible tokēs, it mai not be reckened that they come of the extreme paines or grefes of the body. Many vain fantasies doth occupy the imagynacyon of the minde, and they trouble the soule, & brynge the hart in much feare. In profe of thys, we haue hearde it ofte reported, that menne manye times in a rage, haue leaped down from hygh hilles and depe buyldynges to their deadly parell. Thys hath only their deceitfull ymagynacyon wroughte in them, and not the payne whych hath come of theyr greuous sickenes When the fyre is ones put to the straw and the stocke throughly kyndled, thyncke heauynesse ryghtly to be represented or sygnyfyed. O mynde, why art thu sorowful? and wherfore fearest thu deathe, forgettynge thy selfe, so madly? O imprudent asseheade, why louest thu that frayl body of thyne so inordynatly: Why goest thu so farre out of square, that thu so much regardest thynges mortall? and wylt neyther regard thy oryginal nor yet wherto thu wert created? whyles yu hast a spiritual power, and thy first formacion from heauen, why is it thy desyre to dwel styll in thys earthely pryson? What haste thu to do wyth stones insensate? why settyst thu so much by vile earthe & by clay? Thu bearest the symylytude and true image of god. Leaue to brute beastes thys earthly, dwellynge, for heauen is thy due herytage. Thys worlde is to vs, no contrey natyue, but a very vncommodyouse exile, I pray the thē tell me, why dost thu preferre this wylde place of thy bānishment, to the plesaunt land thu art borne to? yea, why haddest thu rather to be locked vp in that darke dongiō, thē to enioye the cōmodytees of that fredome? A swete thynge were it for the, from hence to be remoued to the plesaunt socyete of the olde holy fathers, and so to beholde those men, which haue of the scriptures most worthi praises. What syght in the worlde can be to vs more delectable: thē in one place to beholde all ages, or men of all generacions sens the worldes beginninge? If it chaunce to come into thy head to feare ye tormētes of helle, or doubtest to be brent in the burnynge lake therof? Thu oughtest first to cōsydre, that god is no enemy to vs mortall creatures. Unsemynge is it that he be reckened an vngentyll or vnmercyful father. As it becometh him of his godly nature to be pityful, so is he of vs to be reckened very pytieful For he that thinketh him to be without merci, doth not rightly iudge hym a father. No, no, he accounteth hym to be no father. For what mad man wold graunt him to be a God, whom he cā iustly denye to be mercyfull? God is our vnyuersal goodnesse. Al thinges that are precyouse and hyghlye to our profyt, god ministreth. But what thyng cānyst thu iudge to be more better thā mercy? why sorowest thu then, thu waueringe mynde? yea, why fearest yu death, forgetfull of thy self? How cōmeth it to passe thu dottynge fole, that thu art so carefull for that wretched bodi of thine? The high heauen loketh for the, the prynces famyly there doth call the by name, and also the holy senate or counsell of the eternall father, do couete the very moche. Tell me ernestly, why dost thu loue thyne own dammage? why dost thu desyre thyne owne hurte or decaye? Dost thu not thynke that a want or losse is a great discommodite? Shew me by thy faith, O minde vnquiet, why dost thu feare to resort to such places, where as non are but thy fryndes? why dost thu doubt payne? why dreadest thu punyshmente? If thy conscience beare the wytnesse of most greuouse synnes, and so accombre the, repēt them wyth al thy hart. For repentaunce taketh al sinne away. We are certaine and sure, what the gentilnesse, the clemency, and the mercy is, of oure heauenly father. Yea, we perfyghtly know it, how swiftly he will bend hym selfe, to heare oure humble prayers. If we do wele, we shall gyue to God our hartes, & wyth bytter teares we shall do sacryfyce to hym. No offerynge in the worlde, can be more acceptable or plesaunt vnto him. If thu bewayle or lament thy synnes, such a gentyll father hast thu, as wyll clerely remyt them. God alone requyreth a contryte hart. He onlye accepteth an humble request. God doth not regarde the smoky sacrifices, neyther yet is he pacyfyed with aulters nor with offeringes if the harts religion be wanting. A yonge sprynge wyll bow wyth a westerne winde, with a string is a bow made croked. Fire melteth stele, bloud breaketh an adamāt & god is mollified by lowlines of the hart. Leaue your eartheli care or study, ye most filthy bandes or mortal mēbers. Giue ouer thy possessiō, yu stinking dōgiō, & trouble no more the mindes yt are godlie. Worship, plesure, honour, possessiōs, with other cōmoditees worldly, are subiect to fortune and destenye. These be the thynges that rauysh those myndes which haue no foresyght, and throwe them in to hel. These are the snares that are wont to detayne vs, and lette vs in all good workynge. O my christen sowle, I tel thys tale to the. Body and goodes with other lyke, wyll perysh, as thynges corruptyble and mortall. Thu only shalt contynue as a thing immortal. Thu art the doughter of the eternal god, my gentyl minde, desyre thy fathers kingedome than wyth a cherefull countenaunce. Runne to thy lounig father, slyde into his bosom, hold him, embrace him, & kisse him, for he with al his housholde, wyll most louingly receiue the. Garlands prepare thei to thy head, a semely white garmēt, beutified wt stars & fine gold shall reache to thy verye feete. Thu shalt wonder to behold the innumerable multitude of saintes, clappynge hādes and reioycynge at thy commynge. In such peace and concorde agreeth the heauenlye cytiezens, that theyr loue ouerfloweth, as doth a great myghty sea. The partycular armes or sygnes of honour, obtayned by valeauntnesse of mannehead, causeth one man to be knowen frō an other. But loue hath an other propertye. He suffereth nothing to be particular. As charite is cōmon, so maketh he al cō mon to all mennys needes. For nothyng holdeth a perfyght loue to hys owne vse only. O vndyscrete mynde, why sorowest? yea, why fearest deathe so vnwysely? O dottynge fole, why fauourest that vyle carrayne of thyne so muche? Then wyth a good harte and wyllyngly, ouerleape ye thre sholdes of deathe, and fear in no wise the fantastical name therof.

¶Thus endeth the lamentable songe or complayute of Baptista Mantuanus, that deathe is not to be feared, familyarly translated into Englysh by Iohn Bale. (*.)