A LAmentable complaint of Baptista Mantuanus, an Italysh poet, wherein he samylyarly commoneth with his own mind, that Death is not to be feared. Paraphrastically translated into our vulgar English tongue by johan Bale. (? *?)    

¶ To his special good friend Master Griffine Tyndale, johan Bale wisheth long and prosperous welfare in Christ.  
AT the instant request (dear friend Master Tindale) of an old & familiar acquaintance of mine, johan Uogler an Almaigne borne, I translated this little work out of Latin into English, and from poesy to prose above three years ago. And now it came in my mind, not only to make it comen unto you, but a so to dedicate it, & so publish it fourth in your name The author thereof, called Baptista Mantuanus, was an excellent Poet in the province of lombardy, brought up in the noble city of Mantua, where as Uyrgyle the famous Poet was borne also. And though he were a superstitious friar of the sect of reformed carmelites, as they there called them, yet was he a man of most excellent learning in Latin, Greek▪ and Hebrew, & smelled out more abuses in the Romish church, then in those days he durst weal utter, Notwithstanding he spared not in his earnest writings, at times, both briefly and sharply to touch them.  
In his fift eclogue, in declaring the nature of Avarice, he bringeth in Rome for example Rome (saith he) rendereth nothing else, but very trifles. And for them again she receiveth good gold. vain promises shall ye have there, and nothing else▪ For alas, all that she seeketh is money. Covetousness at this day rewleth all there, and virtue is utterly banished. And in the ix eclogue he declareth at large, that all kinds of vices are at Rome much made of, and be had in great honour. Also in Libro ii Syluarum, he saith: Mars is father to the Romans, and Lupa their nurse, for in lechery and murder spend they all their lives and study. If ye mind to live weal (saith he) come not at Rome. For though ye may at Rome do all other things, yet ye may not there live well, or lead an honest life.  
In his first book de Sacris diebus, as he dare, he holdeth with the marriage of bishops, and saith: That in the primitive church their lives were much better, and more holy having wives, than now having none. And that it was a more sure way a great deal, and more agreeable with god's law, than this other, considering that God never abhorred marriage, but sanctified it. The unmarried state is jeopardous (he saith) and such a bitter yoke when it is professed, as Christ would nevercharge any man with. Yea so cruel a burden, as yet to this day bringeth fourth many unnatural monsters (abominations he would say) and by an horrible presumption was first invented. In the xii▪ book of the same work he reprehendeth the School doctors, for sophistically contending about tryhles, and vanities, as was the question of our Lady's conception among the orders of friars: and the argument of levended or unlevended bread in the sacrament, against the Greeks. Many great strifes hath been (he saith) and brawling battles, wise men sometime laughing both the parties to scorn, as they have in high seats disputed the matters. For both labours hath been vain, presumptuous, rash, and foolish, their reasons weak and their matter unavailable, more for ostentation then any good learning.  
In his second book of the life of Nicolas Tolentyne, in speaking of Bishops and priests, he showeth of what ambition, tyranny, pride, and deadly hate they were in his time. They spent all their days (saith he) in banquesting and lechery, yea Rome that is boasted so holy, becoming a most execrable brothel house▪ The pope's most holy palace (which is. S. Peter's own chamber) is now so pestered with whores, that it stinketh to hell gates. Ye the savour thereof so molesteth heaven, that it is now become to all the whole world abominable. The great bishops, ordinaries, abbots, Deans, provosts, and such other, which daily offer up the vnsau●ry sacrifices (or sing masses whether ye will) & eat their unleavened cakes or white waffers, care neither for Christ nor his doctrine. They think there is no manner of life after this, for they neither double hell nor damnation. In divers of his books, he hath many like sentences, which noteth him not altogether to be a papist, though he were in the time of most deep papistry, and a friar.  
By this we may weal perceive, that in all ages and in all congregations, some godly men there were, which having the right spirit of the children of God, smelled out that filthy jakes of the devil, that malignant synagogue of Rome, what though they did 〈◊〉 by the unpureness of the time in many other things. The world was yet never so sore oppressed with the deep sleep of darkness and ignorance, but some lively sprites were always vygilaunt, to wake the multitude. For he that keepeth Israel, doth neither slumber nor sleep. Psal. C.xx. And as concerning this present treatise, that death is not to be feared, which Baptista first wrote to a friend of his, a peer or senator of Bologna, called jason Castelius, he showeth himself no less divinely then naturally, no less christianly, then poetycally to handle that matter. But this I leave to the diligent reader, because the said treatise doth follow here in course.  
In confirmation of that Christian rule which he hath therein very plenteously persuaded, the scriptures of God hath much to utter, if they were thoroughly searched. If God hath enacted it, that all men, once shall die. Hebre ix. who can withstand it? Who can avoid it? If all men have one entrance unto life, and one going out in like manner again. Sap. seven What man will always live, & never see death? Psal. lxxxviii. If prosperity and adversity, life and death, came all of the Lord. Eccle. xi. Why shall we not with patient▪ job give him thanks for it. job. i. If by his first appointment, earth must needs to earth, from whence it was first taken. Gene, iii. Why shall we not faithfully watch upon the day & hour? Math. xxiiii He that hath in remembrance the end of that thing which he hath to perform, shall never do amiss. Eccle. seven. though deaths remembrance be bitter to that man which hath pleasure in his riches, Eccle. xiiii. Yet be not thou afraid there of, which hast thy consolation in Christ Phil. two. for precious in the Lord's sight, is the death of true believers. Psal. C.xv.  
And blessed are they which departeth in the Lord. Apoca. xiiii. for the souls of the righteous are in the hand of god Sap. iii. and now rest from their labours, Apoca. xiiii. No malicious tormente● hurt them any more. Neither hunger nor thirst grieveth than, God hath wiped away all sorrowful tears from their eyes. Apoca. seven. Much better is death than a wretched life, or a life in continual syeknesse. Eccle. thirty. Yea, the losing of our life (Christ saith) is the saving thereof. Luce. ix. Death was to. S. Steven a sweet sleep in the Lord Acto. seven. Saint Paul calleth death advantage, and a thing best of all to be loosed from this flesh, and to be with Christ. Phillip i. He that heareth my words (saith Christ) and believeth on him that sent me, hath everlasting life, and shall not come in to damnation, but passeth from death to life. joan .v. Why then should a man professing Christ, fear to die?  
All this have I written to you (my special good friend master Tyndale) knoinge you to be, not unlike faithful Simeon, a man fearing the Lord, and of long time looking for the latter consolation of Israel. And now beholding it presently in them that rejoice in the word of the Lord, and are through faith ordained to eternal life. Acts. xiii. ye have no more care for this life transitoriouse▪ But now from hence fourth with the said Simeon, ye daily desire to depart in peace, because ye have s●an● of salvation, both the light and the glory in jesus Christ, for all true believers▪ Luce. two. to you (I say) have I dedicated this simple labour of mine to whom I acknowledge myself to be most highly bond, but yet the verity more, desiring you to accept it with no less good heart than it is sent, trusting hereafter to send you much better▪ Thus ever far ye well in Christ jesu. Amen.   

¶ A lamentable complaint of Baptista Mantuanus an Italysh Poet, wherein he famyliarlye commoneth with his own mind▪ that death is not to be feared. Paraphrastycallye translated into our vulgar English tongue by johan. Bale.  
O foolish mind or wavering conscience, why art thou sorrowful? why desparatlye fearest thou Death, as one of thyself forgetful? O blind soul, and undiscrete heart, why dost thou so much regard this wretched weak body? Whiles thou sore tremblest, that fearfulness of thine tormenteth my bowels. The terror thereof slideth down from my heart, & accombreth my whole body. My sick face in waxing pale, confesseth thy grief, and the cold calm thereof overwhelmeth my feeble stomach. Set a part such heaviness, considering that deaths power extendeth not over all. The more part of things created, feareth nothing the darts of Death. For God hath graciously given the chief Empire to life, to death hath he in comparison granted but a very small power. The water and the earth are subject to corruption, so are the air and fire with all those things whom they bring fourth, or that are made of their mixtures. For so much as the high heaven, and the fixed stars therein, were created of a far other matter, they never change their countenances, but remain always incorruptible. And although the creator of all things, being an omnipotent God, might at his pleasure, reduce them again in to their old Chaos, or confuse matter without shape. Yet will not his divine goodness so do, but of most loving favour he permitteth those his creatures, both to live and remain. Yea, he suffereth them not only to continue, but also to minister their virtues and properties, each one in his kind, and giveth them his daily strength in performance of the same. The things which he made durable, persist still in their strength, and can by no violence be destroyed, but must for ever endure. The things which he constituted corruptible & mortal, must be consumed of time, & so have their ends by corruption. All that is above the region of the Elements, he hath appointed to remain for ever. Under the Moon hath he placed such works as naturally must perish. The flourishing borders of life, are therefore most large, Death being an enemy, holdeth empire under the stars, in places much more narrow. Yet are not all things under the Moon, subject to corruption. Life withdraweth somewhat from deaths jurisdiction. For though the bodies of men be mortal by commixtion of Elements, yet have their souls a substance of divine simplicity, whereby they are immortal. simplicity without mixture dischargeth death, for so much as it can not of itself be divided, neither can it dissever one part from an other. The simple is not compact of the four Elements, but that noble work God created of nothing. O foolish mind, why art thou than heavy? yea, why fearest thou death? as one of thyself forgetful? why dost thou so undiscreetly love that carrian carcase of thine? That feeble body thou favourest, by whose accombraunce thou art not only vexed, but also both oppressed, weltered, and made vile in his filthiness. So that thou hast no power to look towards heaven which is thy natural mansion but thou art enforced to neglect that eternal benefyght. Thou hast pleasure in that wretched body, whose fellowship violently draweth the into all shame, filthiness, & sin. By a thousand naughty affects, or ill motions▪ art thou led, to thy notable infamy, not unlike the ox that is under a most heavy yoke. Under this great weight thou liest, as did the giant Enceladus, whose members the poets report to be buried under the mighty hill of Aethna. The wanton pleasures or enticements of the body, are thy cruel enemies, yet wilt thou not so take them, for their property is to overthrow the unbewares. By them fell Adam our first parent, from Paradise his first mansion, and became a miserable exile, by tasting the forbidden fruit. Look weal upon it, what careful sorrows, and what pain full diseases that vile and wretched flesh bringeth with him? Behold how lightly it is corrupted, and when it hath need of necessary food, how extremely ever more it calleth upon the for help: Always is it weak untoward, negligent, and hath death at hand. Evermore bringeth it pensiveness, evermore anguish and trouble. O foolish heart why sorrowest thou? Why fearest thou death so moche, as one of thyself forgetful: yea, why delightest thou so much in that mortal body of thine? God hath made thee, the lady governor thereof, and thou art ready to become a slave to these stinking members and carriage of rot. Awake out of this slumber, and shake away from thee, these unprofitable cares. Leyserly gather thy wits together, and look to thy natural office, as one of power or in authority. Leave these earthily studies and consider who ruleth the heavens, who revolveth the clear shining stars? Tell me hardly, what powers they are that moveth so mighty substances: How cometh it to pass, that the spring time the harvest, the cold winter, and the hot dry summer, returneth to us yearly: what is he that causeth these continual courses by the worlds revolution: Bodies are subject to sprites, & life quickeneth them. A lively mind is it, that ruleth and revolveth the heavens. A most worthy mind is it (yea, God himself) which holdeth residence in the clear top of the world, or the heaven imperial. This mind not only conserveth, but also disposeth, & quickeneth forward his own large work. This eternal mind is it, that created all things in vi days. Alone among all other, have this mind rested ever sense. This worthy mind, useth all other minds as his ministers, & tempereth by them, his universal work at his heavenly pleasure. To the lowar planets this mind or power adjoined the inferior minds, and taught them the true offices of their administrations. These stars (saith he) shall engender the clouds, these shall provoke the winds. This admixture shall bring forth increase, this will minister famine. That planet shall move battle, that planets shall call upon peace. That star engendereth a scarceness, that star will bring abundance. Some causeth men to take thought, some moveth them again to rejoice. Some bringeth men a lost, some again throw them under foot. Of some of these bodies take virtues their original, of other taketh rote such inordinate love as bringeth forth all filthy living. One star annoyeth, an other prospeareth, in kingdoms being at variance. One will take away life, an other will give it. All stars which commonly alter or change the corruptible world from time to time, God hath made known to the ethereal sprites. So hath his eternal good mind towards man, given rules and art to move that weighty work of his, and by those just laws, the stars do govern the world. The mind sent into this corruptible body, entereth as doth a maier into a city, & that body as a little prison, becometh a subject to the soul.  
As a place of exile to the lively sprites, hath god appointed that miserable body, that they may therein bridle all worldly affections by offices of justice and godly works of faith. This life is like an horse way, and as it were a great Theatre or place where people do assemble to behold sundry feats, where every man receiveth praise or authority according to his fine doings. Each man laboureth for his part. Some there are which seeketh to get heaven, & some run headlings to the devil, and axe all their friends no leave. Like as the superior sprites, have a superior spirit which ruleth them, so hath the inferior mind a governance over the inferior members. In his power is it, to repress all ire & to assuage both glottenouse and lecherous affects, also to subdue all filthy covenants To that intent (o my mind) hath God made the master over all these members, that thou shouldest with all speed subdue faithfully, that his laws hath forbidden the. hide not the powers which he hath liberally given thee, neither yet withhold them from due exercise, considering the charge is left to, thy arbytryment. As the eternal God, & the great mighty heaven with the elements, is called the greater world, so are we here named the lesser world. Yea, we I say again, for in deed we are many things, whom a certain copulation maketh one, and that is called the lesser world. All that we see done in the greater world, we may in like manner behold now in ourselves. The heart, the liver, and the head, are in us as the heavens, the senses are as the stars, the mind joined with reason and understanding, is in us as God. All other things, if we diligently search, will seem within man's body, to do their diverse offices. The four humours are unto thee, as the four elements, and that cometh of them, thou shalt justly call the mixed or componed bodies. Into diverse kinds general, may these be divided, and into special matters also. Many of them wanteth life, yet is there in us all kind of liveliness. The hears are in manner as a wode or forest, the uncomely parts may be compared to beasts unreasonable. The phlegm or rheum which issueth from the overmost parts of the head, may weal be taken for the rain showers dropping out of the sky. As a raging flood shall that moist humour be, which cometh fourth of the nostrils. The wind of the stomach, the pauch and belly evermore retaineth. And as the angels do minister unto God in great number, in the higher world, so hast thou always here bineth much copy of sprites assistant ever unto the. Some there be, which are engendered of the liver, some are created of the heart, some fetch their original from the overmour fortress of the head. These be the instruments of thy bodily powers, & swiftly they run the way which thou appointest them Thu therefore art the god, thou art the first power of this thy world, & by that means haste thou the rule of this lesser world. Be therefore watching, & take upon the that authority & laws which are given the. Look up towards heaven, & see how the stars hold their course without breach of order. O undiscrete mind, why sorrowest thou? yea, why so fearest death, as one of thyself forgetful? Thu ydyote fool, why delightest thou so moche in that wretched body? Call thy wits to thee, as yet dispersed, or diversly affected to things which are corruptible. And fall not from God for things so deceitful and vain. Convert the unto things which are essencyally good, and shall never perish, which are celestial causes, and let no pains that are to be taken for gods honour terrify thee. A battayie must be (no question) no triumph is obtained without fight, neither yet any garland given but to him that manfully standeth. God is the reward of this conflict, so is heaven the eternal stipend. let these gifts provoke the to esteem this battle so much the lighter. For cheerfully shalt thou pass after death, into the pleasant camps of heaven. convenient is that place to them which hath minded eternal things. The sprites of heaven will receive thee, as a fryndely companion of theirs, into the portals of clearness, where as thou shalt find very commodyouse dwellings. Thus shalt thou at the latter, come from grievous cares and from long continued troubles, into a peaceable rest, and mansion of quietness. In the paradise above, or like place of pleasure, among the departed saints, shallbe thy cotynuaunce having evermore all the heavens at thy pleasure. Among other habundaunte feasts & plenteous banquets, thou shalt taste of immortal waters and delicates vuspeakeable. A celestial song will be uttered at those recreations, and so sweet melodies as are able to move the stars. With the saints departed hence shalt thou live, and with them shalt thou reign in heaven, so much glory hereafter shalt thou have, & so much heavenly honour. In that place is eternal quiet, in that place is eternal pleasure & a life replenished with felicityt perpetual. O foolish mind, why waylest thou: why hast thou such a fear to death, and art become as a parson all witless? Thu incipient sot, why dost thou so much regard that carrayn carkeys, Thu fearest the departure of thy body that latter conflict troubleth thy weakness, exceeding doubt haste thou of the tickle name of death. Very certain is it, that the mortal body shall return to earth, yet will not that sleep be continual. Our souls must again return to the bodies, and the members shallbe restored to their right places. Why then dost thou foolishly fear considering that in death are no dolors? If any sorrow be found therein, it riseth of a desperate fear. Do fearfulness therefore away, & death will be but a sleep Yea, it will appear a wonderful quiet, the senses withdrawn from the feeble weak body. The ignorance of causes, maketh death to men rerrible, but he little knoweth what he feareth, which feareth his own death. Where as sickness beginneth mightily to invade the feeble heart, in all the whole body besides, the senses wax dull. The battle anon after ceaseth, so soon as nature giveth place to his mortal poison, & the enemy obtaineth victory. Then is strength overthrown, a cold fayntenesse so entereth in by force, & wasteth away the aiding or comforts of life. Anon Death beholding a far of, his banner erected, entereth the members quietly subdued. For sickness first of all being the wily weapon bearer of death, secretly seeketh destruction by privy assaults. Neither trumpet nor waits, nor yet brazen horn may give warning, no, neither mouth nor armour may seem to make any manner of din, as is heard in other skirmishes. That sickness as a prompt warrior, should be ready at the walls with out warning given, which is to destroy the body unbewares, God hath appointed him to have swift feet. These are the armies of death, with these soldiers doth bitter sickness fight, and is as a messenger sent fourth before that ungentle Death. And as concernyuge his definition, Death is a swift flight or passage from the corruptible body, rather to be desired, than to be fled from, of men that are godly. O foolish mind, why sorrowest thou then? yea, why fearest thou death as one forgetful of thyself? why dost thou undiscretely love that frail body of thine: Scevola the noble Roman contemned the death, so did the valiant Greek Achilles, with many other renowned, worthy, and excellent captives more, set it all together at nought. Yea, some which have had no hope of the life to come, neither have they known of our christian faith, yet have they esteemed the death as nothing. Now to thee, which hast rereyved holy baptism, and to whom the clear light of the gospel hath been ministered. Thu hast less strengthen than a pagan, for thou unfaithfully fearest the death, yet knowest it of surety that death bringeth with it a much more excellent & precious kind of life than was the other. Nevertheless if thou say unto me, that in death are such signs of dolour, as are able to move the most mighty and valiant hearts For so much as we behold in daily experience both the eyes and the mouths of them that depart at the fearful entrance of death to have most wonderful movings, Take this for an earnest warning, and be not deceived with so doubtful similitudes, neither yet faint at them as doth an old doting gossip. For take this of me. If the sick creatures which are at the point of death, do show such terrible tokens, it may not be reckoned that they come of the extreme pains or griefs of the body. Many vain fantasies doth occupy the imagination of the mind, and they trouble the soul, & bring the heart in much fear. In proof of this, we have heard it oft reported, that men many times in a rage, have leapt down from high hills and deep buildings to their deadly apparel. This hath only their deceitful imagination wrought in them, and not the pain which hath come of their grievous sickness When the fire is once put to the straw and the stock thoroughly kindled, think heaviness rightly to be represented or signified. O mind, why art thou sorrowful? and wherefore fearest thou death, forgetting thyself, so madly? O imprudent asseheade, why lovest thou that frail body of thine so inordinately: Why goest thou so far out of square, that thou so much regardest things mortal? and wilt neither regard thy original nor yet whereto thou wert created? whiles thou hast a spiritual power, and thy first formation from heaven, why is it thy desire to dwell still in this earthily prison? What hast thou to do with stones insensate? why settyst thou so much by vile earth & by clay? Thu bearest the similitude and true image of god. Leave to brute beasts this earthly, dwelling, for heaven is thy due heritage. This world is to us, no country native, but a very uncommodyouse exile, I pray the then tell me, why dost thou prefer this wild place of thy banishment, to the pleasant land thou art borne to? yea, why hadst thou rather to be locked up in that dark dongion, them to enjoy the commodities of that freedom? A sweet thing were it for thee, from hence to be removed to the pleasant society of the old holy fathers, and so to behold those men, which have of the scriptures most worthy praises. What sight in the world can be to us more delectable: than in one place to behold all ages, or men of all generations since the worlds beginning? If it chance to come into thy head to fear the torments of hell, or doubtest to be brent in the burning lake thereof? Thu oughtest first to consider, that god is no enemy to us mortal creatures. Unseming is it that he be reckoned an ungentle or unmerciful father. As it becometh him of his godly nature to be pitiful, so is he of us to be reckoned very pytieful For he that thinketh him to be without merci, doth not rightly judge him a father. No, no, he accounteth him to be no father. For what mad man would grant him to be a God, whom he can justly deny to be merciful? God is our universal goodness. All things that are precious and highly to our profit, god ministereth. But what thing camnyst thou judge to be more better than mercy? why sorrowest thou then, thou wavering mind? yea, why fearest thou death, forgetful of thyself? How cometh it to pass thou doting fool, that thou art so careful for that wretched body of thine? The high heaven looketh for thee, the princes family there doth call the by name, and also the holy senate or counsel of the eternal father, do covet the very moche. Tell me earnestly, why dost thou love thine own damage? why dost thou desire thine own hurt or decay? Dost thou not think that a want or loss is a great discommodity? Show me by thy faith, O mind unquiet, why dost thou fear to resort to such places, where as non are but thy friends? why dost thou doubt pain? why dreadest thou punishment? If thy conscience bear the witness of most grievous sins, and so accombre thee, repent them with all thy heart. For repentance taketh all sin away. We are certain and sure, what the gentleness, the clemency, and the mercy is, of our heavenly father. Yea, we perfectly know it, how swiftly he will bend himself, to hear our humble prayers. If we do weal, we shall give to God our hearts, & with bitter tears we shall do sacrifice to him. No offering in the world, can be more acceptable or pleasant unto him. If thou bewail or lament thy sins, such a gentle father haste thou, as will clearly remit them. God alone requireth a contrite heart. He only accepteth an humble request. God doth not regard the smoky sacrifices, neither yet is he pacified with altars nor with offerings if the heart's religion be wanting. A young spring will bow with a western wind, with a string is a bow made crooked. Fire melteth steel, blood breaketh an adamant & god is mollified by lowliness of the heart. Leave your eartheli care or study, ye most filthy bands or mortal members. Give over thy possession, thou stinking dongion, & trouble no more the minds that are godly. Worship, pleasure, honour, possessions, with other commodities worldly, are subject to fortune and destiny. These be the things that ravish those minds which have no foresight, and throw them in to hell. These are the snares that are wont to detain us, and let us in all good working. O my christian soul, I tell this tale to the. Body and goods with other like, will perish, as things corruptible and mortal. Thu only shalt continue as a thing immortal. Thu art the daughter of the eternal god, my gentle mind, desire thy father's kingdom than with a cheerful countenance. Run to thy lounig father, slide into his bosom, hold him, embrace him, & kiss him, for he with all his household, will most lovingly receive the. Garlands prepare they to thy head, a seemly white garment, beautified with stars & fine gold shall reach to thy very feet. Thu shalt wonder to behold the innumerable multitude of saints, clapping hands and rejoicing at thy coming. In such peace and concord agreeth the heavenly cytiezens, that their love overfloweth, as doth a great mighty sea. The particular arms or signs of honour, obtained by valeauntnesse of mannehead, causeth one man to be known from an other. But love hath an other property. He suffereth nothing to be particular. As charity is common, so maketh he all common to all men's needs. For nothing holdeth a perfect love to his own use only. O undiscrete mind, why sorrowest? yea, why fearest death so unwisely? O doting fool, why favourest that vile carrion of thine so much? Then with a good heart and willingly, overleape the three shoals of death, and fear in no wise the fantastical name thereof.  
¶ Thus endeth the lamentable song or complayute of Baptista Mantuanus, that death is not to be feared, familiarly translated into English by john Bale. (*.)   

Imprinted at London by John day, dwelling over Aldersgate beneath saint martin's.  
¶ These books are to be sold at his shop in cheapside, by the Little Counduit at the sign of the Resurrection. ¶ ‡ ⁋  
Cum privilegio ad imprimendum solum. Per septennium.