LVK. 22. 32. But I haue praied for thee, that thy saith saile not: therefore when thou art conuerted strengthen thy brethren.

FOure places of Scripture are a­bused by the Papists aboue the rest. First, those words of Christ, Vpon this Rocke I will build my Matth. 26. Church: Secondly, his words at his last supper, This is my bodie: Thirdly, his speech to Peter after his resurrection, Mat. 16. Feed my sheepe: Lastly, these to Peter afore his pas­sion, Iohn. 21. I haue praied for thee, that thy faith faile not. These last Bellarmine likes so well, that ten times he allegeth them in one of his Tomes, and makes them serue, not for one, but many purposes. [Page] Hence he can prooue, that the Pope is the supreme Bellar. tom. 1. lib. de verbo Dei 3. cap. 5. pag. 178. and infallible Iudge of all controuersies: Why? Be­cause Christ saith to Peter, I have praicd for thee, that thy faith faile not. Hence he can prooue, that Peter is the head and prince of his brethren: Why? Because Idem de Rom. Pont. lib. 1. cap. 20. he is bid to strengthen his brethren. Hence hee can prooue that the Pope cannot erre in matter of faith, Idem ibid. lib. 4. cap. 3. because Christ praied that Peters faith might not faile. Hence he will proue that Peter hath more and grea­ter Idem ibid. priuileges then the whole Church: nay this serues his turne to prooue that Councels cannot erre if they Idem tom. 2. lib. de Concil. 2. cap. 2. be confirmed by the Pope. Lastly, he can prooue from this, that it is probable, the Pope, as he is a pri­uate Idem tom 1. de Rom. Pont. lib. 4 cap. 6. person, cannot bee an heretike. Such plentifull vse can Bellarmine make of any peece of Scripture, if he thinke it doe but sound for him. But I dare say the Scripture that the diuell brought against Matth. 4. Christ was as fitly and properly alleged as some of these are by Bellarmine, as may be euidently shew­ed in another place and time.

But seeing the primitiue fathers haue made no such Vide Ambros. in hoc capus, & alios. conclusions from this place, therefore out of their and the latter Fathers exposition wee haue gathe­red another kinde of diuinity from these words. To which end I first lay down this general ground: Christ is our true and spirituall physitian, from whom and the vertue of whose merits we must re­ceiue all the spirituall physicke that can cure and saue our sinfull soules.

Particularly, as the body, so the soule stands in need of three sorts of physicke. First, it is necessa­rie [Page] that it be purged from the corruption of sinne, which else will kill the soule: then, being purged, it is to be restored to life and strength: lastly, being so restored, it is requisite that it bee preserued in that state vnto the end. Answerable vnto these there is a threefold kinde of physicke wee receiue from Christ: viz. purgatiue, restoratiue, and preseruatiue.

First, purgatiue, to purge our soules from the cor­rupt humours and the infectious staine of sinne: and this powerfull potion is confected of the pre­cious merits of the death and passion of our Lord Iesus Christ, who died, that we might die to sinne, and our sinnes die in vs: and was crucified, that our sinnes might be nailed on his crosse: and bu­ried, that our sinnes might so die, that they may neuer liue againe in vs.

But when a sicke man is purged of all his euill humours, it helpeth not if he be not also restored to strength. Therefore secondly, wee receiue also from Christ restoratiue physicke, such as whereby we are restored to the life of grace, and fauour of God. And this comfortable restoratiue balme di­stils from the glorious merits of the resurrection of Christ: who, as he died for our sinnes, so hee rose Rom. 5. vlt. againe for our iustification: and who therefore rose from death to life, that he might merit grace for vs whereby wee may rise vp from the death of our sinnes to newnesse and holinesse of life.

But because it is not sufficient to be restored, vn­lesse a man be kept in health, for that a relapse is [Page] more dangerous then the former sicknesse; there­fore to keepe vs from deadly relapses (into which without Christ we were sure to fall) we doe finally receiue from Christ preseruatiue physicke, by the vertue whereof wee are preserued in the state of grace, and fauour of God; and these blessed and soueraigne antidotes are confected of the glorious merits of Christ his ascension and intercession, who therefore is entred into heauen to appeare now in Hcb. 9. 24. the sight of God for us.

Now for the words in hand, they speake of the sweet and comfortable Preseruatiues wee receiue from Christ his powerfull intercession: as though Christ had said, I confesse ( Peter) thou art a great professor and protester, but little knowest thou how mighty thy enemy is, and how weake thy selfe; thou rellest me thou wilt die for me, but know that thy enemy Satan will sift thee to the full, and not cease till he haue tried the vtmost of his power against thee: But I who redeemed thee will not leaue to loue thee; I will therefore by the power of my intercession, purchase thee such grace, as shall vphold thee and raise thee vp againe, and will so make thee a comfortable example to all my elect: Thou therefore in remembrance of what I haue done for thee, when thou feelest the sweetnesse of this my mercy to thy selfe, teach o­thers by thy example, and endeuour seriously the conuersion and confirmation of thy brethren. All this the Lord Iesus piles vp in a few words: But I haue praied for thee that thy faith faile not, therefore [Page] when thou art conuerted strengthen thy brethren. The parts are two: Christs mercy, and Peters dutie. Two parts of the text. First an euident declaration of Christs loue to the soules of his seruants: I haue praied for thee, &c. Se­condly the duty of all men who tast of that loue; when they are conuerted they must labour the conuersion of others: When thou art conuerted, &c. Both are directed first and personally to Peter, but from him deriued to all Gods children in the world, for that which then was Peters case, falles out to be the case of all men: so that the words are not spoken to Peter as he was an Apostle, but as he was an ordinary Christian and a child of God. And as in the first part Christ did no fauour to Pe­ter which he doth not to euery christian in like case; namely to pray for them that their faith faile not: so the duty here laid vpon Peter, in him is laid vpon all men, to labour to bring others to Christ after they be brought themselues. The meaning being thus explaned, let vs open the points in order.

But I haue praied for thee that thy faith faile not. First part, Christs mercis.

This time and occasion will not giue leaue to vnfold the questions that might bee mooued tou­ching Christs praier and intercession for his Church; much lesse may wee spend any of the short time wee haue in discouering or disproouing the Po­pish abuse of these words. I wish no congrega­tion did need it more then this: for then the names of Pope and Poperie might be buried as they [Page] long agoe deserued. Let vs therefore come to such necessarie instructions as arise directly out of that meaning which hath beene laid downe.

And first of all, wee may heere see out of the Doct. 1. dependance of these words with the former, the greatnesse of Gods mercie and Christs loue to a sinfull soule. Satan (faith Christ) hath desired to sift thee, but I haue praied for thee. See, Satan can­not bee so ready to hurt as Christ to helpe vs: Satan not so malicious to conspire our fall, as Christ is mercifull to sustaine and preserue vs: and if the Diuell deuise any new way to hurt vs, Christ is present with new meanes, and new sup­ply of grace to releeue vs. A comfortable doctrine and hath comfortable vse to all that are any way distressed. For if it be satisfaction to a man in mat­ters of this life where hee hath a potent enemy, that is able many waies, and much to hurt him, to be assured that he hath a friend that most deerly loues him, and is wiser, stronger, wealthier and e­uery way mightier then his aduersary: then doubtlesse it cannot but minister strong consola­tion to a distressed soule and terrified conscience to remember that they haue a Sauior more migh­ty in his mercy, then the diuell can be in his ma­lice, and more willing to saue then the diuell can be to destroy.

And no lesse vnto the penitent sinner, who may hereupon be assured that though he haue to grap­ple with many and mighty corruptions, yet Christ will be ready with continuall supply of [Page] grace, that so where sinne abounds grace may abound Rom. 5. 20. much more. The man also that is oppressed in this world with the might and multitude of his ene­mies may here receiue comfort to consider, that there are still more with him, then against him: And lastly, the poore man, whom the floud of outward misery doe beate vpon, may here see for his com­fort that the loue and prouidence of his Sauiour shall euer be as ready to releeue him, as the worlds occasions can fall out to pinch him.

And to make application: It may yeeld vs much satisfaction who are ingaged in this present acti­on, to consider that though satan seeke to make vs desist, and because he cannot, therefore will hurt vs, by all his power; (as who can maruel seeing we touch his freehold so neere?) yet we haue Christ Iesus on our side, whose kingdome we goe to in­large: whose loue to his children is such, that euen then when satan sifts them most narrowly, he with his praiers is most neere them for their assi­stance: And therefore we doubt not, but that se­eing satan is now so busie to sift vs by all discou­ragements, and by slanders, false reports, back­wardness of some, basenesse of others, by raising obiections and deuising doubts, endeauours to dant vs, and so to betray the businesse that God himselfe hath put into our hands: the more I say are we assured that Christ will the more mightily oppose this malice of the diuell, and by his glori­ous intercession, obtaine from his father so much the greater blessing both on vs and it.

[Page]Furthermore, in as much as Christ himselfe Doct. 2. praieth for his children, that their faith shall not saile, no not in the greatest temptations, and when satan sifts them most narrowly, wee learne, that therefore a christian truly conuerted and called to the state of grace, cannot fall away totally nor fi­nally. The aduersaries of the grace of God the Pa­pists, hold he may fall both finally and totally: o­thers much neerer vs then they, say totally, but not finally. Both are confuted by these words of our Sauiour; for if a man should fall totally from faith and the fauour of God, though it were but for a day, and the next day should bee restored againe, yet for that time, be it more or lesse, his faith hath failed: But saith Christ, I haue praied that it shall not. Hereupon we argue; That which Christ praieth for God will grant: But Christ praieth (not that we may not be tempted or sifted, but) that our faith faile not, and this not for Peter alone, but as him­selfe saith, I pray not for these alone, but for all that shall beleeue in me through their word: therefore no true Ioh. 17. 30. christians faith shall or can faile either finally or totally. A doctrine of vnspeakable comfort to the christian soule, But not a fit doctrine (say some) to be diuulged to the people. And why? because say they, If we be sure we cannot fall from Gods fa­uour, then what needs a man care how he liues? But I answer; no man can iustly take occasion thus to abuse this doctrine; for the vngodly and vnsan­ctified man was neuer yet in the state of grace, therefore to him this doctrine pertaines not: and [Page] for him that is sanctified and in Gods fauour this resolution cannot befall him: which appeares most euident, both in reason and religion.

In reason, we know a gracelesse child will nei­ther be feared from euill by the anger, nor wonne to his duty by the loue of his father: but contrary is it with the good and gratious child (I meane if he haue no more but the grace of a ciuill nature and good education:) if his father so loue him that though he often offend him, yet he will not disin­herit him, will he therefore be imboldned to of­fend him the more carelesly? Nay, he will say to himselfe, Haue I so good a father as will not deale with me according to my deseruings, but so oft and so mercifully hath forgiuen my offences? surely I will endeuour by all the meanes I can to please him and to bee worthy of such a father. Much more is it true in religion, for when a man is conuerted, he is cast in a new mould, flesh and bloud no longer beare rule in him, and hee bids battell and stands in opposition and defiance with all such carnall resolutions as this is. I say not, but such thoughts may come into his mind, and hee may be tempted to such cogitations, but that hee should entertaine such resolutions it is impossi­ble: Beleeue not me herein; but let God himselfe be Iudge: to which end read and marke well a no­table place: I. Ioh. 3. 3. We shall be like vnto him, and shall see him euen as he is. And euery man that hath this hope in him, doth he therefore sinne the more, or take more scope to himselfe? No, but contrari­wise, [Page] purgeth himselfe euen as Christ is pure. He there­fore that sinneth the rather, it is certaine he hath not this hope in him; and he that hath this hope in him is so far from that, that he endeuoreth and striueth euery day, how he may ouercome his sins and walke more worthy of so louing and merci­full a father. So then the true vse of this doctrine is, that it serues to bee an excellent incitement to stir vp and prouoke a man vnto holinesse, vnlesse he purpose to proclaime to the world that hee hath no hope in him, and that he is not in the state of grace.

In the third place we may here learne, what is Doct. 3. the true cause of a christian mans standing in the state of grace: namely, not the excellencie of our strength, nor the perfection of our faith, or of any thing in vs, but the true cause is out of vs, euen in God: It is the stablenes of his purpose, the immu­tability of his election, the truth of his couenant, the infallibility of his word, and the certainty of his loue wheresoeuer hee bestoweth it: and the excellency and all sufficiency of Christs merits, in whom we are loued and elected: therefore saith the Rom. 11. 29. Apostle, the gifts and callings of God are without re­pentance: and whom he loueth, he loueth vnto the end: Iohn 13. 1. and the Prophet saith of God: I will put my feare in­to their hearts, and they shall not (marke, he saith not, they cannot or will not, but they shall not) depart from Ierem. 32. 40. me: So here Christ telles Peter, sathan desires to sist thee as wheat; and such a sister is hee as who can stand by his owne strength? but I who so loued [Page] thee as I died to saue thee, haue also praied for thee that thy faith shall not saile. So then had it not beene for the intercession of Christ, Peter had faine and failde in that temptation. This truth may fitly be illustrated by this comparison. A strong man vi­sits his sicke friend, and willes him to walke; the sicke man would, but cannot; the strong man lifts him vp, he walkes, in the hand of the strong man, ech hauing hold of other: by and by the sicke man faints and lets his hold goe, but the strong man holds fast, and keeps him from falling, and so he stands not by his owne, but the strong mans strength: So is it in this case, A christian conuerted hath hold of God by his faith and loue: God hath hold of him by his eternall election and couenant of grace and by the loue he beares him in Christ: now we walke with God in the course of our obedi­ence, but if temptation come, we shrinke and fall away, our faith and loue, like a sick mans strength are soone spent. But then, though we let goe the hold we haue of God, God will neuer let goe the hold he hath of vs; but in that loue he beares vs, he still vpholds vs: and so we stand not by our own strength but by the grace and mercie of God, who like the stronger man holds vs so, as we shall not depart from him.

Then for the vse of this doctrine we may here learne: first that the Romish Synagogue in deny­ing this, and affirming that a man may fall vtterly from the state of grace, doth no wrong at all to vs, but the wrong is to God himselfe, the certainty [Page] of whose couenant and truth of whose purpose is heereby called into question, as though God should chuse a man he will forsake, and loue him to day, whom he will hate the next: whereas con­trariwise, as he loued vs when we loued not him, so hee will keepe fast hold on vs, when wee in our weaknesse would let goe the hold wee haue of him.

And for our selues, let this teach vs to ascribe the cause where it is due, euen to the Lords mer­cie and Christs mediation. If wee slip or fall, we may thanke our selues: but if we stand and perse­uere, we must thanke the Lord: Let vs therefore crie to God with the Prophet: Not vnto vs O Lord, not vnto vs, but to thy name giue the praise. And why Psal. 115. 1. to him? for thy louing mercics and for thy truths sake: for it is his mercie and truth that vpholds vs from falling and perishing eternally. Lastly, in as Doct. 4. much as Christ saith he praied for him that his faith failed not, and so vpheld him by the vertue and merit of his holy praier; we learne here the excel­lencie of praier, namely, that it is the best and pourfullest meanes, whereby wee may doe good one to another: when Christ would doe the grea­test fauour to Peter next to dying for him, he prai­eth August. ser. 122 de tempo­re. Tom. for him. Praier and preaching are the two comforts of the Church. If thou pray (saith Augu­stine) thou speakest with God: If thou heare or-read, God Cum oramus ipsi cum Deo loquimur: cúm legimus scrip­turas ipsi cum Deo loquimur. speakes with thee. Both are commended to vs by the continuall practise of Christ, who spent much time in preaching, and much time in praier. Let [Page] vs therefore religiously embrace both these sacred ordinances, as the speciall meanes of our spirituall comfort.

And by this practise of our Sauiour let vs all be stirred vp to this holy duty: Shall Christ pray, and not thou? Is he tied, and wilt thou be free? Bee a­shamed of thy prophanenesse, thou that neuer praiest: and say not that thou goest to the Church, and praiest with the congregation, for therin thou doest but that the Law requires thee: the Church is to be commended for that, and not thou. But remember that Christ besides his daily presence in the Temple, did goe aside to his priuate prai­ers. And let vs further heere learne one to pray for another. Shall Christ pray for vs, and not we for our selues? he for vs all, and not we one for an other? And the better to stirre vs vp to this dutie, let vs consider that praier hath three excellencies aboue other duties which wee performe to our brethren.

First, it is the cheapest and easiest for the giuer (I meane to a sanctified man) for he who for want of abilitie cannot giue almes, nor lend to his poore brother; nor for want of wisdome can giue coun­sell, nor instruction for want of knowledge, yet he hath a mouth, at least if his tongue were cut out, he hath a heart to pray for his brother; and he that can doe nothing else can doe this: and this the poore may doe for the rich, as well as the rich for the poore.

Secondly, it is the most powerfull and profita­ble [Page] for the receiuer. An almes wee see how much it is: Counsell we see how good it is; and what good they will doe vs is easily perceiued: but what good a good mans praier doth for thee is past knowledge, and beyond all measure. Giuing and lending may helpe thee before men: praier pre­uailes with God, and puls downe blessings of all sorts; and those good things we often imagine to come other waies, are sent vs from God vpon the praiers of Gods children.

Thirdly, it hath this peculiar honour more then any other duty, that it is profitable both to the giuer and receiuer. As it procures those good things vpon thy friend thou praiest for, so it re­turnes also into thine owne bosome, and brings downe the same or greater blessings vpon thy selfe.

Therefore (for a conclusion of the first part) let vs aboue all duties not forget to pray for our absent friends. When they are present wee doe such duties as may let them see wee loue them: and when they are absent, let vs pray for them; that doth testifie to God that we loue them. And no better dutie can we performe to this noble voi­age now in hand, then earnestly to commend it to the Lord. Men may furnish it, but God must blesse it, and praier must procure that blessing. Money may winne, and profit may allure men to assist it: but praier alone can preuaile with God to blesse it. Some ingage their persons, and more their purses; but our petitions shall doe more [Page] good then our persons, and our praiers then our purses. Thou therefore that canst doe nothing else, yet pray for vs: thou that canst doe more, yet pray besides: for though thou shouldest ven­ture thy person, and ingage thy money, yet let vs haue thy praiers also: which (if thou bee as thou oughtest) will doe more good then all the rest. Remember the end of this voiage is the destructi­on of the diuels kingdome, and propagation of the Gospell. Are not these ends worthy of thy praiers? Remember thy brethren who haue in­gaged their persons, and aduentured their liues to lay the first foundation, and doe now liue in want of many comforts and pleasures, which thou at home enioiest. Are not these mens soules wor­thy of thy praiers? Canst thou open thy mouth in publike or in priuate, and not remember them? Oh let their liues be precious, and their enterprise honourable in thine eies: and if thou canst doe nothing else, send vp thy praiers to heauen for them.

And thus much for the first generall part, Christs mercifull promise to his Church.

The second is the duty he inioines Peter and all others that shall be partakers of this promise.

Therefore when thou art conuerted strengthen thy Second part, Peters duty. brethren.

As the promise, so also the comandement vpon the occasion then offred was personally directed to Peter, but from him deriued to the whole Church, and euery particular Christian: so that [Page] this commandement is laid vpon him, not as an Apostle, but as a Christian man and a member of Christs body: and as his case then may be the case of any man, so euery man is bound to this dutie: And as there is no Christian but may challenge this interest in the intercession of Christ, that by the vertue of it his faith shall not faile: so there is no man, but in his measure hee is tied to the perfor­mance of this dutie. For the sense of the words they are not difficult: Satan hath taken vantage of thy infirmitie, and hopes to giue thee such a fall, as thou shalt neuer recouer: but I will beare thee vp with my owne strength: I will make thy faith to hold out, and ouercome him in the end. Thou therefore when thou hast tasted of my mercie, and art raised vp againe from that fall, (which was so dangerous and fearefull, that thy restoration is as it were another conuersion) then bee mindfull of thy brethren, as I haue beene of thee, and by thy example and all other good meanes helpe for­ward the conuersion and confirmation of them that need. The meaning is plaine: let vs come to the doctrines.

And first of all, whereas Christ saith, When thou Doct. 1. art conuerted, &c. wee learne, that a man is not borne in the state of grace, and fauour of God, but there is a certaine appointed time of euery mans conuersion: When thou art: therefore there is a time when a man is not. Now the time of a mans conuersion is first especially in Gods hand, but partly also in our owne. For the first, Dauid saith, [Page] My times (O Lord) are in thy hand. If all the times Psal. 31. 15. and changes of his life, then especially the time of his conuersion. Now it is in Gods hand, not only because he giues the grace, and opens, softens, and prepares the heart; but further because hee giues the meanes of a mans conuersion. He sent out Psal. 107. 20. his word and healed them, saith the Prophet. It is also in a mans hand when God vouchsafes to giue a man the meanes of vocation and conuersion (as to vs at this day:) this time is therefore called the acceptable time and day of saluation. Now then it 2. Cor. 6. 2. concernes euery one of vs to looke to our selues. Art thou changed and renued since thou wast borne? Knowest thou the time and the meanes? And doest thou discerne the fruits and effects of thy conuersion? Thou art a happy creature. If not, and thou die so, it had beene good for thee thou hadst neuer beene. And say not, thou wast conuerted, but thou hast forgotten it: for canst thou forget the time when thou wast maried? when thy eldest sonne was borne? when thy ships came home? when a great and vnexpected inheri­tance fell vnto thee? Much lesse possible is it for the soule that is truly turned to God, to forget the time and circumstances of his conuersion. Wee may bee sure Peter neuer forgot all his life long how Christ looked at him: for that was the blessed Luk. 22. 61. houre of his conuersion: so the houre and time of our conuersion is when Christ will vouchsafe to looke vpon vs. Now though his corporall presence be remooued, he is present in his spirit, in his pow­er [Page] and his grace, and lookes mercifully vpon vs e­uery day in his holy word. Oh then remember Peter, who at the first looke of Christ went out and Luk. 22. 62. wept for his sinne, and bee ashamed that thou hast had Christ looke so many hundred times vpon thee, and all in vaine.

In the next place, wheras Christ bids Peter when Doct. 2. he is conuerted, strengthen his brethren, as though then a man was fitted to doe good to others, when he is himselfe conuerted, and not till then: wee may heere learne the true cause why men are so negligent in performance of duties to others, euen because themselues are vnsanctified men: for true loue begins at home: and how can hee loue another, that loues not himselfe? or care for anothers good, that neglects his owne? Seest thou therefore a Ma­gistrate that gouernes not his people carefully, but lets all runne as it will, and himselfe takes his ease, followes his pleasure, or fils his purse? The cause is, he is a carnall man, and vnsanctified. Seest thou a Minister that receiues the fleece, but feeds not the flocke? The cause is, he is an vnsanctified man. Seest thou a Merchant or tradesman that deceiues, a master, a father, a husband, a wife, childe, or seruant, that are negligent or vnfaithfull? The cause is, they are vnsanctified: for if a man were conuerted himselfe, his next care will be to doe all good he can to others.

More particularly, wee heere see the cause why no more come in to assist this present purpose of plantation in Virginea, euen because the greater [Page] part of men are vnconuerted & vnsanctified men, and seeke meerely the world and themselues, and no further. They make many excuses, and deuise obiections; but the fountaine of all is, because they may not haue present profit. If other voia­ges be set afoot, wherein is certaine and present profit, they run, and make meanes to get in: but this, which is of a more noble and excellent na­ture, and of higher and worthier ends, because it yeelds not present profit, it must seeke them, and with much difficultie are some brought in, and many will not at all. Tell them of getting XX. in the C. oh how they bite at it, oh how it stirres them! But tell them of planting a Church, of con­uerting 10000. soules to God, they are senslesse as stones: they stirre no more then if men spoke of toies and trifles: nay they smile at the simplici­ties, and laugh in their sleeues at the sillinesse of such as ingage themselues in such matters. But these men proclaime to the world what they bee, euen Sowes that still wallow in the mire of their profit and pleasure, and being themselues vnconuerted, haue therefore no care to conuert others. And in deed no maruell, if hauing cast all care of their owne saluation behinde their backes, they be in­sensible of others miseries.

Thirdly, inasmuch as heere Christ commands him that is conuerted to strengthen another, it ap­peares Doct. 3. (by a necessary implication) of what an ex­cellent nature godlinesse and holinesse is; namely, of a large, a liberall, a communicating and diffu­siue [Page] nature, and such as will euen compell him that hath it to seeke to make others as good as himselfe. It is not so in wealth, honour, learning, wisdome, authoritie, estimation. You shall not heare a carnall man say, Oh that euery one were as wealthy as I, as wise as I, as high as I, as learned as I, as highly in the Kings fauour as I, as well e­steemed, and as much followed as I: no, for these are of a base and retractiue nature, and doe impri­son and close vp the heart of man: but grace is of a high and roiall nature, and inlargeth his heart that possesseth it: Oh (saith Mises) [...]hat all Gods people did prophecie as well as I. And Paul he cricth, I wish Num. 11. 29. that all beere present were as I am, except these bonds. Act. 26. 29. We would rather haue said, I would you had my bonds: I wish you were in prison in my roome. But hee contrariwife wisheth not any man in his bonds; but that they were as holy, and patient, and learned, and zealous, and as highly in Gods fauour as himselfe. And so assuredly as many as are induced with true sauing and sanctifying grace, will say with their tongues, pray in their hearts, and endeuour with their best assistance, that the poore Sauages in Virginea were as good Christians as we our selues.

Lastly, out of this commandement of Christ we Doct. 4. may further learne a doctrine specially pertinent to the present occasion, and the businesse now in hand: namely, that it is not voluntary or left indif­ferent to a mans choice, but (plainly) a necessarie dutie, for euery christian to labour the conuersion [Page] and confirmation of others that are not: and this necessity ariseth not only from the excellent na­ture of religion, which desireth euer to propagate Bonum est sui diffusiuum. and diffuse it selfe, as we heard before: But especi­ally from the power of Christs commandement, which being vnrestrained doth absolutely bind all christians to obedience: But here the commande­ment is generall and vnlimited to euery one that is conuerted to confirmt his brethren, therefore it lies vpon all men by an vnauoidable necessity to per­forme it: it being no way in the power of man to dispence with the generall commandement of Christ.

Out of which ground appeareth euideutly, not only the lawfulnesse, but euen; the excellencie and The excel­lencie and necessity of this action for Virginea. goodnesse, and indeed the plaine necessity (as the case now stands) of this present action: the princi­pal ends thereof being the plantation of a Church of English christians there, and consequently the conuersion of the heathen from the diuel to God: which ground being so laid, it then followeth that either we are not conuerted, or they are not our brethren, or els that we being conuerted must labour their conuer­sion: But we by the blessing of God are conuerted lately from Popery, and formerly from paga­nisme: Nor can it be denied that they (in this case) are our brethren: for the same God made them as well as vs, of as good matter as he made vs, gaue them as perfect and good soules and bodies as to vs, and the same Messiah & sauiour is sent to them [Page] as to vs, for if a Virginian hauing our language had learned our religion, professed our f [...]ith; cra­ued baptisme, and challenged saluation by Christ: could either man deny him baptisme, or would God deny him saluation? Surely God would not the one, and man may not the other: so then they are our brethren, wanting not title to Christ, but the knowledge of Christ: Oh thrice happy then are they that shall carry the knowledge to them: and we by the mercy of God are the men to whom God hath offered the meanes and opportunity to do it: first granting vs the meanes to discouer the land more fully then those that attempted it be­fore vs: then, to find out a faire, easie, and short pas­sage, as though hee had seated vs here and them there for such an entercourse: then, giuing vs fauour in the eies of the sauages, who rather inuite vs then resist vs: then, directing vs to a land where is want of inhabitants, and consequently roome both for them and vs; and to a people inclinable (as we see by some experience already) first to ciuility, and so to religion: and to such a land and such a people as (more then any other people or land we know of) haue the commodities which we want, and want that which we haue for them. These meanes and opportunities, I say, being offered by Gods proui­dence vnto vs, it not only shewes vs the possibility, but laies vpon vs a necessity of seeking their conuer­sions, and consequentlie of setting forward this plantation, without which the former cannot be: [Page] And do not thinke that this dutie lieth more vp­on him or him then vpon thee, for what euer thou art, if thou be conuerted, this duty belongs vnto thee to teach others: Kings themselues are not priuiledged from the obedience of this duety, which Dauia knowing full well, doth publikely acknowledge to God and to his Church, saying: Restore me to the ioy of thy saluation, and stablish mec with thy free spirit. Then sha'l I teach thy way vnto the Psal. 51 12. 13. wicked, and sinners shall be conuerted vnto thee: and in another place, Come (saith he) ye children, hear ken to me, I will teach you the feare of the Lord: as though he Psal. 34. 11. had said (as in another place) I will tell you what God hath done for my soule: thus Kings are tied, Psal. 66. 16. and shall you be free? and our most gratious and christian King hath shewed himselfe conscionablie obedient to this commandement, setting forward this blessed businesse by his princely priuiledges and gratious grants vnder his great seale to all the vndertakers: recording it also vnto all ensuing po­sterities, that he greatly affects the effectuall prosecution and happy successe of the said plantation, and commends The words of the se­cond Patent, dated 1609. the good desires of the vndertakers, and grants these pri­uiledges for their encouragement in accomplishing so excellent a worke that is so much pleasing to God and profitable to these kingdomes. And in a former grant, that his Maiesty greatly commends and gratiously ac­cepts the vndertakers desires for so noble a worke, which The words of the for­mer Patent of anno 1606. by Gods blessing is like to tend to the great glory of his di­uine Maiesty, in propagating of christian religion to such people as yet liue in darknesse and miserable ignorance of [Page] the true knowledge and worship of God. If then his Ma­iesty out of his duty to God, loue of his religion, and care of their soules haue thus put to his roiall hand for the furtherance of this blessed and wor­thy worke, who art thou that wilt be free from the bonds of this duty?

But besides this necessity of duty: another ne­cessity in nature and reason lieth vpon vs: for the Another ne­cessity, we must doe as wee haue been done vnto. time was when wee were sauage and vnciuill, and worshipped the diuell, as now they do, then God sent some to make vs ciuill, others to make vs christians. If such had not been sent vs we had yet continued wild and vnciuill, and worshippers of the diuell: for our ciuilitie wee were beholden to the Romanes, for our religion to the Apostles and their disciples. Did we receiue this blessing by o­thers, and shall we not be sensible of those that are still as we were then?

In what a case had we beene if God had not sent some to ciuilize and conuert vs! And shall not we now labour to procure the same good ro others? Otherwise surely we are most vnworthy of the fa­uours we haue receiued. Nay that is not all, but it appeares that we are not truly and effectually con­uerted: for if wee be, then assuredly as by vertue of Gods commandement Wee must, so out of our owne conscience and fellow-feeling of our bre­threns miseries, We will be most willing and ioifull to procure them saluation, where of wee by Gods mercie and the same meanes are alreadie parta­kers.

[Page]Out of these grounds I conclude, that for my part (without preiudice to others opinions) it is not only a lawfull, but a most excellent and holie Assistance of this voyage cōsists in foure things: Countenance, Person, Purse, Prayer. action, and, as the case now stands, so necessarie, that I hold euery man bound to assist, either with his Countenance, Power, and Authoritie (as doe our gracious Soueraigne and noble Prince) or with their persons, as some; or with their purses, as others of the Honorable and godly vndertakers: or with their prayers and best wishes, as al, I hope, doe, that loue the Lord. But because the first part of this assistance belongs onely to our Soueraigne, none can therefore, nay none neede take part in that: and as for the last, which is by prayer, seeing that the poore may do as well as the rich, I hope I may spare my labour to exhort to that, none being so prophane to neglect that dutie for vs, vnlesse they neglect it for themselues also. But for the middle, of purse and person; as I will presse none to goe in per­son: so those whose consciences and resolutions doe presse themselues, I doubt not to affirme that they aduenture their liues in the most worthie action that was attempted in the Christian world these many yeeres. But for assistance by the purse, I will here discharge my owne conscience; which is, that vpon the premisses before proued, and grounds formerly laid downe, I hold euery one that knowes the true ends of this enterprise, and is able, is bound to assist it according to that abi­litie of his. But lest any man mistaking or abusing my words, should here cauill and say; Belike then [Page] this man holds all damned that are not aduentu­rers to Virginea, and it is a sure signe of a prophane man, if he be not an vndertaker in that action, or the like: Take notice that my assertion is qualified with these two limitations: First, that a man must know the true state of this businesse, and true grounds and ends both of his Maiesties gratious grants, and of the vndertakers aduenture: which as they be ignorantly mistaken by many, so most malignantly and malitiously misreported by Pa­pists, who mislike all things done by Protestants, and others of base minde, couetous, or other­waies maleuolent spirits, who cōdemne all things that serue not their profit or their pleasure. But it is most certaine that there be thousands in this ci­tie and kingdome, who if they knew the truth, would be more willing to assist it, then hitherto they haue kept out: such therefore wee are farre from condemning, but leaue them till they be sa­tisfied of the truth, and then if they change not their opinion, their owne consciences will con­demne them, if none else would.

Secondly, though a man know it neuer so well, hee must bee of abilitie to contribute, or else this ties him not: for a man is bound first to main­taine himselfe and his family, and to beare his part of the needfull burthens of the Church and State where he liues: then out of that which remaines, such actions as this doe challenge a part. Now whether a man be able or no, hee must be left to his own conscience to giue iudgement. But here­in [Page] let a man take heed hee flatter not himselfe: it is easie for men to decciue themselues, and the diuell delights to make men betray their owne soules: thou therefore that pleadest thou art not able, consider how much thou hast abroad at In­terest, how much thou hast in other aduentures, in­to which nothing but hope of present profit did allure thee: consider how much thou spendest in sports and other vanities, (besides necessarie re­creation) how much in plaine superfluities of ap­parell, furniture, building or diet, all which it may be, or much of it, were better spared then spent: if thou and thy conscience doe but cast vp this account, thou wilt neuer say hereafter, thou art vnable, for thou knowest how smal a part of those vaine expences would haue sufficed this: and that that hath done thee hurt, being vainely spent, would haue done much good to this godly busi­nesse: and take heed, thou that art of this minde, the time come not that thy soule wisheth a great part of that thou hast voluntarily and wilfully cast away otherwaies, were all bestowed in this or some such action.

Thus with these two cautions I make my con­clusion, that the assistance of this businesse is a du­tie that lies on all men: and that whosoeuer is of abilitie, and knowes the true grounds and ends of this voyage, if hee assist it not, discouers himselfe to be an vnsanctified, vnmortified, and vnconuer­ted man, negligent of his owne and other mens saluations: or else Peter might haue replied on [Page] Christ and said: Nay sir, I may be conuerted, and yet be not bound to strengthen my brethren. And this may suffice for the true meaning and right vse of this text.

But now (right Honorable and beloued) see­ing A particular consideration of the true state of the Vir­ginean voyage, vpon occasion of this text. we are assembled peculiarly for this businesse, euen to consecrate this enterprise to the Lord of heauen: and to send away our honorable Go­uernour and his associates and attendants in the name of the Lord; giue me leaue (not as calling once into question the lawfulnesse of so noble an action, but) for the further cleering of the truth to them that know it not, for the iustification of our course against the aduersaries of all excellent ex­ploits, for the stopping of the mouthes of the ma­lignant, and for the better satisfaction and encou­ragement of our selues, who either in purse or per­son, or both, are ingaged in the action, to descend a little more particularly into consideration of the true state hereof. All I haue to say I will reduce to two heads, namely, to lay downe truly The encouragements. The discouragements in this businesse. For in this or any other action to be vndertaken, if the encouragements to it, and discouragements from it, be both of them truly & iustly laid down, and then weighed in the balance of wisedome, it will easily appeare to men of vnderstanding, whe­ther the businesse be fitter to be vndertaken, or re­linquished: Answerably let vs deale in the pre­sent action, and so proceed accordingly.

[Page]And first let vs truly and impartially propound First, the dis­couragements in this action laid down, and remoued. the discouragements that seeme to attend this pre­sent intendment of plantation of an English Colonie in Virginea.

The first and fundamentall is the doubt of law­fulnes The first dis­couragement: qu [...]stion of the lawfulnes. of the action, the question being moued by many, and some not out of curiositie, nor other si­nister, but conscionable and Christian respects: and this keepes many from assisting it; for how may they put their helping hands to that which they are not resolued in conscience, to be lawfull and warrantable in it selfe? For these mens sakes, and not for such as make it but a shelter of their couetous and carnal respects, we will giue passage to this obiection.

And for answere hereunto; first, we freely con­fesse an action cannot be good, excellent or ho­norable, and much lesse can it be necessarie, vn­lesse it first of all appeare to be lawfull: secondly, for the present action, we also confesse and yeeld to this as to a principle of Iustice. A Christian may take nothing from a Heathen against his A Christian may not doe wrong to a Heathen. will, but in faire and lawfull bargaine: Abraham wanted a place to burie in, and liked a peece of land: and being a great man, and therefore fea­red, a iust and meeke man, and therefore loued of the heathen, they bad him chuse where hee would, Genes. 23. and take it: No, saith Abraham, but I will buie it, and so he paide the price of it: so must all the children of Abraham doe. Thirdly, it is most lawfull to exchange with other Nations, for that which [Page] they may spare, and it is lawfull for a Christian to Christians may trafficke with the hea­then. haue commerce in ciuill things euen with the heathen: vnlesse they bee such of whom God hath giuen a plaine and personall charge to the contrarie, as he did to the Israelites of the cursed Ca­naanites, whom they were commaunded to kill, and haue nothing to doe withall: But we haue no such commaundement touching the Vir­ginians.

Vpon these grounds, which I hope are vnde­niable, I answere more particularly to the pre­sent occasion: that first we will take nothing from the Sauages by power nor pillage, by craft nor vi­olence, neither goods, lands nor libertie, much lesse life (as some of other Christian nations haue done, to the dishonour of reiigion.) We will of­fer them no wrong, but rather defend them from it: and this is not my bare speech, but order is so taken both in our Pattents and Instructions, and such is the resolution of our Gouernours.

Secondly, we will exchange with them for that We will take from them on­ly that they may spare vs. First, their su­perfluous land. Secondly, their superfluous commodities. which they may spare, and we doe neede; and they shall haue that which we may spare, and they doe much more need. But what may they spare? first, land and roome for vs to plant in, their countrey be­ing not replenished by many degrees: in so much as a great part of it lieth wild & inhabited of none but the beasts of the fielde, and the trees that haue growne there it may be 1000. yeares (whose an­tient possession to disturbe, we holde no great of­fence:) and who knowes not, but as the present [Page] state of England stands, we want roome, and are likely enough to want more?

Againe, they may spare vs Timber, Masts, Cry­stall The commo­dities certainly known to be in Virginia, Timber, Crystall, Masts, Wine, Copper, Iron, Pitch, Tarre, Sope-ashes, Sassafras. (if not better stones) Wine, Copper, Iron, Pitch, Tar, Sassasras, Sopeashes, (for all these and more, we are sure the Countrey yeeldes in great abun­dance) and who knowes not we want these, and are beholden to some for them, with whom it were better for vs if we had lesse to doe?

These things they haue, these they may spare, these we neede, these we will take of them. But what will we giue them? first, we will giue them such things as they greatly desire, and doe holde a sufficient recompence for any of the foresaide commodities we take of them: but we holde it not so; and therefore out of our humanitie and conscience, we will giue them more, namely such things as they want and neede, and are infinitely more excellent then all wee take from them:and that is 1. Ciuilitie for their bodies, 2. Christianitie for their soules: We giue to them what they most neede, as 1. Ciuilitie and skill in trades, and tooles for trades, and go­uernement. The first to make thē men: the second happy men; the first to couer their bodies from the shame of the world: the second, to couer their soules from the wrath of God: the lesse of these two (being that for the bodie) will make them richer then we finde them. For he that hath 1000. acres, and being a ciuill and sociable man knowes how to vse it, is richer then he that hath 20000. and being a sauage, cannot plow, till, plant nor set, and so re­ceiues no more profit then what the earth of it [Page] selfe will yeelde by nature: so that we are so farre from disinheriting them of their possessions, or taking any thing from them, that contrariwise we will make them much richer, euen for matter of this life, then now they are, as they themselues will hereafter confesse. Whereby appeares the vanitie of this obiection, for when they are ciui­lized, and see what they haue receiued from vs, I dare say they will neuer make this obiection a­gainst 2. Religion, and the know­ledge of the true God. vs that these men now doe. And now if the smaller and baser part of our paiment be bet­ter worth then all wee take from them, then it seemes the second, which is the chiefe of all, namely, religion, they haue from vs for nothing: and surely so it is, they shall haue it freely for Gods sake, and for their soules sake: and yet we know the holy ghost hath tolde vs, that if we com­municate vnto them our spirituall things, it is but a 1. Cor. 9. 11. a small thing if they impart vnto vs their temporall: then how much smaller is it if they impart vnto vs their temporall, when we communicate vnto them both spirituall and better temporall then we receiue from them. And this may suffice for the lawfulnesse of the action, especially seeing whosoeuer would be satisfied more particularly, M. Simonds his Sermon. may haue recourse to a lcarned and godly Ser­mon, and to a short, but a iudicious and sincere declaration, well pend, both set out by authoritie for that end, and the truth whereof will be iusti­fied both by the Authors, and the whole bodie of the Counsell for that kingdome.

[Page]This discouragement troubled the consci­ence, the rest are rather grounded on politike and humane reasons, wherein therefore I will bee the shorter, and commit them to those whose ele­ment it is to consider and determine of such matters.

The second discouragement, is the difficultie of The second discourage­ment: difficulty of Plantation. Plantation, for that the countrey is farre off, and the passage long and dangerous, the climate hot and disagrecing with the state and temper of our bodies. For answere, if these obiections proceede from malice, they are to be reiected, if from igno­rance, as we rather suppose, let them then know for satisfaction, that first for the distance, it is no­thing 1. By distance. to speake of: a two moneths voyage, and wee hope wee shall shortly bee able to say a mo­neths: How neere Vir­ginia is to Eng­land. compare it with other voyages that are of name, and it is the neerest of all. Secondly, for the 2. For hard pas­sage. passage, it is the easiest, fairest and safest that hath been discouered to any place: we come not neere the Sunne, nor vnder the AEquinoctiall line, to dis­temper our bodies: wee haue no straits to passe through, we come neere no enemies countrie; no How faire, safe and easie, the passage to Vir­ginea is. rocks, shelues, sands, nor vnknowne Ilands lie in our way: we are not in danger of the Turkes gallies, nor other enemies of Christian religion (who neuer yet did peepe out of the straits of Gibral­tar:) we feare no congealed seas nor mountaines of Ice, to immure vs: But after we are out of our owne dores (the narrow Seas) wee keepe a faire course, betwixt the Sunne in the South on the left [Page] hand, and the Ice in the North on the right, vpon the maine Ocean, where we haue sea roome e­nough: And it is hard to name any other great voiage from this land, but the passage is subiect either to the vntemperate heate of the Sunne on the one side, or the danger of the Ice on the other side; witnesse the voyages to the East Indies, and others into the south, and to Moscouie, Danske, and others into the North and East: onely this passage into Virginea, being into the West South-west, or thereabouts, is in that true temper so faire, so safe, so secure, so easie, as though God himselfe had built a bridge for men to passe from England to Virginea.

And let no wise man obiect that our last fleete was dispersed and sore shaken by a storme; for he cannot but know that such as saile by sea must as well expect tempests of winde, as trauellers on the land shewers of raine, and as he on the land is but a simple swaine, as the prouerbe is, that lets his busi­nesse for a shewer of raine, no lesse is he that feares to saile on the sea for a tempest of winde: but our comfort is, that as the heauens cannot giue raine of Ierem. 14. 22. themselues, but it is the Lord: nor the windes can rise of themselues, but at Gods word the stormie Psalm. 107. 25. winde ariseth, and lifteth vp the waues of the Ocean: So neither Sea nor winde are in the hand or po­wer of the diuell nor the Pope, for if they were, we should neuer plant nor land at Virginea.

As to the third, which is the Climate, let vs not 3. The Cli­mate. abuse our selues by ignorance or vaine reports, [Page] but examine the trueth, looke into the Mappes and Cards, or, if thou hast not skill in them, looke into our Patents, or if thou canst not reade, or hast them not, aske and inquire of trauellers by sea or land, if the land that lieth betweene the 34. and 45. degrees of Northerly latitude from the The Climate in Virginea temperate. AEquinoctiall line, be not farre enough from the Torrida Zona, and from the distempering heate of the Sunne: and though the middle of Virginea seeme to be in the same position with the heart and middle of Spaine, as Toledo, or thereaboutes: The true posi­tion of Virgi­nea. yet it falles out (for reasons not yet fully discer­ned) it is not so hot as Spaine, but rather of the same temper with the South of France, which is so temperate and indifferent, as if our owne were something neerer vnto it, we would be well con­tent with it. And a further euidence that all this is true, we haue from the experience of a Virginean, Their skins not blacke. that was with vs here in England, whose skinne (though hee had gone naked all his life, till our men persuaded him to bee clothed) was so farre from a Moores or East or West Indians, that it was little more blacke or tawnie, then one of ours would be if he should goe naked in the South of England. And to that experience adde a better, Our men there complainc not of the Climate. namely of our brethren in Virginea, who some of them haue been there many yeeres, and doe not complaine of any alteration, caused by di­stemper of the Climate.

The third discouragement is, that it hath so The third dis­couragement: smalenes of our begin­nings, and po­uertie of our Proceedings. poore and small a beginning, and is thereupon [Page] subiect to the mockes and floutes of many, who say it is but the action of a few priuate persons, and they send but poore supplies, but handfuls of men at a time, and one good ship would beate them all.

For answere, I say, many greater States (then Many greater matters haue had smaller be­ginnings. this is like to proue) had as little or lesse begin­nings then this hath: The Israelites went downe into Egypt, being but seuentie soules, and were there but about two hundred yeeres, or little Cōpare Deut. 10. 22. with Exod. 12. 37. more, and most of that time vnder miserable, bon­dage, yet did they grow to six hundred thousand men, beside children, and soone after to one of the greatest kingdomes of the earth: looke at the be­ginning of Rome, how poore, how meane, how de­spised it was; and yet on that base beginning grew to be the Mistresse of the world.

Oh but those that go in person are rakte vp out of the refuse, and are a number of disordred men, vnfit to bring to passe any good action: So in­deed say those that lie and slander. But I answere: for the generalitie of them that goe, they be such as offer themselues voluntarily, for none are pressed, none compelled: and they be like (for ought that I see) to those are left behind, euen of all sorts bet­ter and worse. But for many that goe in person, let these obiecters know, they be as good as them­selues, and it may be, many degrees better. But as A storie for the mockers of this plantation to reade and ob­serue. for mockers of this businesse, they are worthie no answere: yet I could tell them a sale, not vnfitting them, but I will spare this place and audience, [Page] not them. But I will repeate them a true storie, and leaue it to themselues to make application. When God had moued the heart of Artaxerxes to send Nehemiah, and a few with him, to restore Ierusa­lem Nehem. 1. 7, 8. and build the walles, the text tels vs that as that poore people were at their worke, presently certain, who thought themselues no meane men, namely, Sanballat the Horonite, and Tobiah an Am­monite, Chap. 4. 1, 2. were not a little stirred, and mocked the Iewes, and spake in the hearing of their companions, VVhat doe these weake Iewes? will they fortifie? will they sacrifice? will they finish it in a day? they build, saith another; but if a fox goe vp he will breakdowne Ibid vers. 3. their stonie wall: and are not the like scornefull words muttered against vs and this present voy­age? But what were these mockers? euen Horo­nites Chap. 2. 10. and Ammonites, and such as had no portion, nor right, nor memoriall in Ierusalem: I wish better to our mockers, though they wish so euill to vs: but let them take heede, though they care not for ha­uing portions with vs in this aduenture, that yet they haue their right and portion and memoriall in Ierusalem, or else they will proue mockers of vs in iest, and of themselues in earnest. But what saith Nehemiah and the Iewes that thus were flouted? Heare O our God, for wee are despised, and turne their Chap. 4. 4, 5. shame vpon their owne head, giue them vnto a prey in the land of their captiuitie, couer not their iniquitie, nor let their sinne be put out in thy presence, for they haue prouoked vs before the builders. Farre be it from me and vs all thus to say of ours: but contrari­wise [Page] I pray God this curse be farre from our moc­kers, but I also pray they may be as farre from de­seruing it.

But if any with no mocking spirit nor ill mind, doe only for his owne satisfaction further obiect that we send men that cannot liue here, men that are in debt, men of base fashion: Indeed thus said Nabal the churle, of Dauid and his companie re­prochfully, terming them, a rout of vnruly seruants that runne away from their masters, and base fellowes of whom I know not whence they are, 1. Sam. 25. 10, 11. But hoping that these doe obiect out of better mindes, I answere, first, this is true for some, not all, and so it is in euery towne in England. Se­condly, wee doe and must send such as we can, not such as we would. Thirdly, if they were all, or the most, such as is obiected, it is no more then wee haue obserued to be the beginners of great and noble actions: Remember who and what they were that came to Romulus and Remus, and were the founders of the Romane Citie & State, euen such as no man can without impudencie compare ours with them. If any man say, this is a prophane example, and a base president: let him looke into Gods booke, and see who kept with Dauid, and were the beginners of the kingdome of Iudah: There gathered vnto Dauid all men that 1. Sam. 22. 2. were in trouble, and all that were in debt, and all that were vext in minde: and Dauid was their Prince, and they were about foure hundred men. See for their number but foure hundred: and for their quali­tie, [Page] who were they? three sorts: first, mé that had done some trespasses against the law, and therfore were in trouble: secondly, such as were in debt, and could not pay: thirdly, such as were malecontent at the proceedings of the State in the times of Saul, and discontented at his gouernment: A strange kinde of people, and a poore number (a man would thinke) to be the founders and refor­mers of such a kingdome. But thus hath God vsed to set on foote, and lay the beginnings of greatest God brings to passe great matters on small begin­nings. matters, that his power might be seene in weaknesse, and that it might appeare to be the work of God and not mens: & that therefore the glorie might be his. Thus deales he in things naturall, humane, politike and spirituall. For the first, we see he made 1. In matters naturall. Genes. 1. this goodly world out of a rude & confused chaos, and the beautifull Sunne and starres out of a defor­med heape. For the second, wee see the mightiest 2. In matters humane. Emperours of the earth that haue made the Na­tions tremble, were at the first crying infants, kept and caried in the armes of sillie women. And third­ly, forthings spirituall, the glorious Church of the 3. In matters spirituall. New Testament, which now hath Kings to be her Esay 49. 13. nursing fathers, and Queenes her nursing mothers, and Princes to licke the dust of her feete; was it not begun by twelue poore men, not worthie to bee looktat, and taken most of them from base, and some from bad occupations: No maruell then though it be so also in the politike bodie. Did not God found the first world on the only two sonnes 4. In matters politike. of Adam, and the second on the three sons of Noah; [Page] and were not one of Adams two, and one of Noahs three apparantly wicked? Were not heere two strange beginnings both for number and for condition? But thus God can and will doe, that men may see it, and seeing may haue cause to say: A Domino factum est istuc; This is not mans power nor wit, but, this is the Lords doing, and it is mar­uellous Psal. 118. in our eyes.

If any doe yet further replie and say: But it Obiect. We send base and disordered mé. can neuer doe well to send such fellowes, such loose, leaud, licentious, riotous, and disordered men, they that cannot bee kept in compasse at home, how can they be ordered there? I answere, this obiection is much in shew, but the least of all in substance: for to say nothing that there is not that meanes nor occasions, to offend in many kindes that be here in abundance, we are further to know that as long as we haue wise, couragious, and dis­creete Gouernours, together with the preaching of Gods word, we much care not what the genera­litie is of them that goe in person; considering we finde that the most disordered men that can bee raked vp out of the superfluitie, or if you will, the The basest and worst men trai­ned vp in se­uere discipline, sharpe lawes, a hard life, and much labour, do proue good members of a Common­wealth. very excrements, of a full and swelling State, if they be remoued out of the fat and feeding ground of their natiue countrey, and from the licentiousnesse and too much libertie of the States where they haue liued, into a more bare and barren soile, as euery countrie is at the first, and to a harder course of life, wanting pleasures, and subiect to some pinching miseries, and to a strict forme of go­uernement, [Page] and seuere discipline, doe often be­come new men, euen as it were cast in a new mould, and proue good and worthie instruments and members of a Common-wealth: Witnesse the companions of Romulus and Remus, that were the founders of the Romane State. And if you will haue a more infallible testimonie, looke into the Scriptures, call to minde the men that came to Dauid, qualified as you heard before, men in dan­ger of law, men in debt, and discontented persons. Our base churles would roundly answer like Na­bal, Are these Dauids companions? are these his partakers? such fellowes as these, that bee the scumme and skouring of the streetes, and raked vp out of the kennels, are like to be the founders of a worthie state. But see the shallownes of these mens conceits: for when those men had liued a while in Dauids fashion, and been trained vp vn­der his discipline, they were so altered and refi­ned, that many of them (all being some foure hundred (no more then a Virginean fleete) be­came worthie to bee of the honorable order of Dauids Worthies, or Mightie men, and proued great statesinen in the Common-wealth, and all of 1. Chron. 11. 11 and chap. 12. 1. &c. them did Dauid hold so well to haue deserued, that when God gaue him peaceable possession of his owne, he brought vp all those men euery man with his household, and they dwelt in the Cittes of He­bron, 2. Sam. 2. 3. where they proued good members, nay ra­ther gouernours of the Common-wealth, and raised their families to greater honour then euer [Page] they had before. Now if those men so basely gi­uen, and ill qualified (as we heard afore) notwith­standing by sharpe and godly discipline proued so well; how much rather may wee hope the same, of our brethren gone and going to Virgi­nea? many of whom are of good descent, of noble and generous spirits, vertuous, and valorous, and fearing God, and many waies as worthie as many of their ranke that are left behinde them. And to conclude, it is well enough knowne to them that Better gouern­ment and disci­pline in small then in great States, and in those that are newly setled. know any thing, that there are good reasons, whereupon it comes to passe that such as liue li­centiously in a State of long continuance, which is ripe and rotten for want of reformation, will easi­ly be brought into order in a new gouernment: and no lesse good reasons are there why there is and will be better gouernment, and better execution of lawes in a little territorie, then in a great and po­pulous kingdome, and in a new begun rather then in an old and setled State: the truth whereof ma­ny of you (right Honorable and beloued) doe better conceiue then I can expresse.

As to the small number of our aduenturers, besides that which was said before, let vs further consider how Dauids kingdom began with poore foure hundred men. But what saith the text? His I. Sam. 22. 2. cause being good, and so knowne to be, there came more day by day to Dauid to helpe him, vntill it was a I. Chron. 12. 22. great host like the host of God. Euen so wee doubt not, but as God hath alreadie augmented our numbers farre aboue the expectation of many in [Page] the beginning: so he will also stirre vp the minds of worthie and generous men to assist this blessed businesse in purse and person, vntill it be growne as Dauids foure hundred, to be as as an host of God: and I doubt not to see the day that men shall speake of this plantation as is spoken in another case; though thy beginning be small, yet thy latter and shall greatly increase.

The next discouragement is, that the Countric The fourth dis­couragement: ill reports of the countrey, by them that come from thence. is ill reported of by them that haue been there. I answere, it is not true, in all, nor in the greater or better part; for many there be and men of worth who haue been there, and report so well of it, that they will not be kept from going thither againe, but hold it and call it, their home, and habitation, nor can all the pleasures, ease, delights and vani­ties of England allure them from it. But that some, and it may be many of the vulgar and viler sort, who went thither only for ease and idlenesse, for profit and pleasure, and some such carnall causes, and found contrariwise but cold entertainment, and that they must labour or else not eate, and be tied within the bounds of sharp laws, and seuere discipline; if such base people as these, doe from thence write, and here report, all euill that can be of that countrie, we doe not maruell, for they do but like themselues, and we haue euer found that all noble exploites haue been so maligned and misreported by the greater part (which generally is the worse part) of men: let vs take but one testi­monie, but that shall be beyond exception.

[Page] God with his owne voice gaue the Israelites the land of Canaan, and in the word of his truth told them it was a good land, and they should ouercome the heathen, and enioy it. Would a man thinke that after this any durst haue affirmed the plaine contrarie? Yet marke what followed. A little afore they came to take possession, God bad them send men to search it: and such were sent as Numb. 13. 3. were rulers and heads of the people, of each tribe one: a man would also haue thought that such men would haue spoke truth. But see the corrup­tion of mans nature, how it is giuen to maligning and deprauing of Gods blessings, especiallie if they be commended and aduanced by some whō they affect not: for of those twelue men so sent by Gods commandement, tenne did directly de­ny what God had said. It is a good land, saith God: No, say they, it is a land not worth dwelling in, for it eates vp the inhabitants therof. You shall ouer­come them, Numb. 13. 32. and 33. saith God: No, say these, wee are not able to goe vp against this people. Thus you (right Honorable and Worshipfull) that speake well of Virginea, and cannot be beleeued, be cōtent, God himselfe, you see, was thus vsed, and can you look for better? But though these men (like men, or more like monsters) durst thus (as the holy Ghost saith) bring vp an euill report of the land, which they Ibid. vers. 32. had searched: yet two of the twelue stand vp for the truth, (and therefore the diuell got not a ver­dict for him) and spake boldly, The land which wee walked thorow is a very good land; if the Lord loue vs Chap. 14. 7, 8, 9. [Page] he will bring vs vnto it; and feare not the people of the land, for the Lord is with vs. And see the vile nature of the multitude, when they gaue place to their fu­rious passions, they rather beleeued those ten that spoke euill, out of their owne base feare, then these two that spoke the truth, and no more then God had spoke before them; nay they would not in­dure to heare it well spoken of, and therefore cut them off in the midst of their relation, and outra­giously cried, stone them with stones; dare they Chap. 14. 10. speake well of Canaan? stone them. But the God of heauen tooke the cause of his owne truth into his hands, and deliuering his seruants, pronoun­ced iust sentence on all three parties: first, on the false reporters that had so slandered that good land; Those men shall die by the plague before the Lord. Chap. 14. 37. Secondly, on the base beleeuers of this false report; You shall neuer see it, your carcases shall fall in the wil­dernesse: Ibid. 29. but your children, which you said should be a prey to the heathen, they shall go in and possesse the land which you haue refused. Thirdly, on those two that spake for the truth, and stood to it with danger of their liues: Ioshua and Caleb shall liue, and I will bring Ibid. 14 & 30. them into the land, and their seede shall inherit it. This was the iust sentence of the righteous God, which accordingly was executed vpon them all. Now how fitly this storie resembles the present busi­nesse we haue in hand, I leaue it to others to make application of the particulars. I onely say thus much:

The Israelites had a commandement from God [Page] to dwell in Canaan, we haue leaue to dwell in Vir­ginea: A comparison of searching of Canaan and Virginea, and of the report thereof made. they were commanded to kill the heathen, we are forbidden to kill them, but are commanded to conuert them: they were mighty people, ours are ordinarie: they armed, ours naked: they had walled townes, ours haue scarce houels to couer them: that land flowed with milke and honie, our abounds with as good or better: they sent men to search that, so we to search this: they brought of the commodities, so haue we: many slandered that countrey, so they doe ours: more beleeued the slander then the trueth, and so they doe of ours: yet some stoode boldly for the trueth, and so there doe in ours, and better then those that doe depraue it. And as two of the twelue resisted the slaunder, whereby the diuell had not a full Iurie: So though many slanderers open their mouthes against vs and our land, For how can they speake Matth. 12. 34. good things when themselues are euill? yet I hope it is hard to finde that euer twelue good men and true (as a Iurie must be) did agree together to speake euill of it, and so I doubt not, the diuell shall ne­uer get a verdict against vs. But God whose cause we vndertake, will euer and in all companies haue a Caleb or Iosua ready to speake the trueth, and put the slanderers to silence. There remaines the ap­plication of the iudgements and executions, but that belongs not to me; It is the Lords to inflict: the Rom. 13. 19. slanderers die a suddaine death, the beleeuers a lingering death; far be both these curses from you all. But farre be you also from deseruing them.

[Page]The next discouragement, is the hard and mise­rable conditions of them that goe and stay there, The fifth dis­couragement: miseries of them that goe in person. their fare, their diet, their drinke, their apparell, their houses, their bedding, their lodging, are all so poore so pitifull, that no English men are able to endure it.

I answere, first, doe we purpose to attempt and Answere 1. No great thing at­chieued with­out induring miseries. atchieue, to begin and to perfect any noble ex­ploite, in such fashion of life as wee liue in Eng­land? Let vs not deceiue our selues. Stately hou­ses, costly apparell, rich furniture, soft beds, dain­tie fare, dalliance and pleasures, huntings and horse-races, sports and pastimes, feasts and ban­quets are not the meanes whereby our forefathers conquered kingdomes, subdued their enemies, conuerted heathen, ciuilized the Barbarians, and fetled their common-wealths: nay they exposed themselues to frost and colde, snow and heate, raine and tempests, hunger and thirst, and cared not what hardnesse, what extremitie, what pin­ching miseries they endured, so they might at­chieue the ends they aimed at: and shall wee thinke to bring to passe a matter of this honour and excellencie, which the ages to come shall stand amazed to beholde, and not to endure much corporall hardnesse? What was there euer excellent in the world that was not difficult? Nay Difficilia qua pulchra. euen therefore more excellent and more estee­med because difficult: they therefore were misad­uised that went to Virginea with purpose to liue for the present, as they liued in England, and vn­worthie [Page] are they to be counted Fathers and Foun­ders of a new Church and Common-wealth, that re­solued not to vndergoe and endure all difficul­ties, miseries and hardnesse that flesh and blood is able to beare.

Secondly I answere, this obiection yeeldes no Answere 2. This obiection riseth from balenesse and cowardize of spirit. cause of mislike of this action more then others (seeing there neuer was noble action that was not subiect to these miseries:) but it discouers the pusillanimitie, the basenesse, the tendernesse and effeminatenesse of our English people: into which our nation is now degenerate, from a strong, valiant, hardie, patient and induring people, as our forefathers were: which comes to passe not by our peace & plentie (as some causelesly cauill) but by the abuse of thē, that is, by want of exer­cise of armes and actiuitie, want of trades and la­bour, by our idlenesse, lazinesse and lasciuious­nesse, wherein Cities haue laboured to match the Court, and the Countrey enuies the Cities, and so now at last all turne after state and pompe and pleasures: and if any occasion fall out that men should be put to any hardnes, in cold or heate, by land or sea, for diet or lodging, not one of 100. is found that can indure it: but when other peo­ple can indure winter and summer, winde and weather, sunne and showers, frost and snow, hun­ger and thirst, in campe or garrison, by land or sea, and march on foote through snowe or wa­ters, then our men for the most part are consu­med and dead, or else got home againe to the fire [Page] side in England. But it was another kinde of life that made our forefathers fearefull to other nati­ons, The ancient valour and hardnesse of our people. and terrible to their enemies: had they been such mecocks and milksops, as we are now, they had neuer expulsed the Danes, nor ouercome the French; we had neuer quartered the armes of France, nor crowned our kings in Paris: we had neuer taken so many forraine Kings in the fielde, and sometimes on their owne ground: we had ne­uer made the mightiest Emperours seeke alliance and marriages with vs, and some of them to come in person into our land, and fight vnder the ban­ners and pay of our Kings. Thus they with labour wonne, what we with idlenes haue lost: for what is there that industrie, labour, paines and patience will not winne, and yet all those cannot winne so much, as idlenesse, dainties, and effeminatenesse will easilie lose: witnesse for proofe hereof, our selues and our neighbours of the lowe countries: who can but wonder that will obserue, what the Hollanders were an hundred yeares agoe, how How the low-countrie men are altered within these 100. yeares. dull, how base, how poore and seruile? But since they shaked oft that dull and lazie humour, put themselues to paines & labour, to indure all hard­nesse, and vndergoe any extremities, are they not become for their valour, their gouernement, their wealth, their power and their policie, euen the wonder of nations? Let some ascribe this to a fortu­nate Constellation, others to other causes, but all wise men may casily perceiue that this grew only from these two rootes, of Industrie and Vnitie: [Page] both of them being perfected with a valour and resolution of heart to endure any thing, so they might attaine the honorable ends they proposed to themselues: (which whether they haue not now attained, and that in so braue a fashion as is to the worlds admiration, I can say but little, but let wise men iudge.) The premisses considered, were it not good for vs if our people were inured A good thing in a state for people to be inured to hard­nesse. to more hardnesse, and brought vp vnder obedi­ence of sharper discipline, and accustomed to lesse daintinesse & tendernesse then heretofore? And are not those to be commended, which shew by their resolute vndertaking of an action so hono­rable in the ends of it, and yet accompanied with so many difficulties, that the ancient valour of English blood is not yet extinguisht? And canst not thou, who, like a Churle or an Epicure, sitst at home by the warme fire, and saiest, it is good slee­ping in a whole skin; and that drinkest thy wine in boles, and stretchest thy selfe vpon the bed of lazi­nesse, and followest nothing but pleasure after pleasure; canst not thou, I say, be content to see o­thers take in hand noble enterprises, but thou must depriue them of their due praises, and bring them vnder the compasse of thy base censure? If the action be honorable and excellent, then ei­ther do thou attempt it, not withstanding the dif­ficulties; or if thou darest not, at least honor them that dare. This should be my answere if the voy­age were attended with as many difficulties and miseries as these men doe, or any can imagine.

[Page]But now I answer more particularly, that if our Answ. 3. The miseries and wāts that haue been sustained, came acciden­tally by the ab­sence of our gouernours. men there haue been at any exigents in this kind, it grew not from any necessitie that must needes accompanie that plantation, or that countrey: but proceeded plainly from the want of gouerne­ment, and absence of our Gouernours, which was caused by the hand of God, and force of tempest, which neither humane wit could foresee, nor strength withstand. Or suppose something was miscarried by negligence, haste, or other humane infirmitie; shall one staine blemish the beautie of so faire a businesse? shall one particular miscariage, ouerturne the frame, or condemne the substance of the whole action? Surely wisedome and good reason will not admit it. And to conclude, seeing it is knowne to all, that know any thing in this matter, that the principal (if not the only) wound in this businesse hath been the want of gouernment, there is now care taken, that (by the blessing of God) there neuer shall bee want of that againe: which being once setled, we doe very well know that there will nothing else be wanting (in a short time after) needfull for the comfort of mans life: In the meane time wee care not (I speake in their names who goe in person, of whom out of my owne heart I could wish to be one my selfe) I say we care not what we indure, as long as we go for­ward in comming neerer to those high and excel­lent ends, which in the beginning wee proposed to our selues.

The next discouragement is, the vncertaintie of [Page] profit, and the long time that it must be expected, The sixth dis­couragement: vncertaintie of profit, and the long stay for it. it be certaine. But I will not wrong you nor my selfe, in seeking to say much to so base an obiection. If there be any that came in only or principally for profit, or any that would so come in, I wish the latter may neuer bee in, and the former out againe. If the planting of an English Colonie, in a good and fruitfull soile, and of an English Church in a heathen countrey; if the conuersion of the Heathen, if the propagating of the Gospell, and in­larging Ans. 1. Profit is the least & last end aimed at in this voyage. of the kingdome of Iesus Christ, be not in­ducements strong enough to bring them into this businesse, it is pitie they be in at all. I will dis­charge my conscience in this matter: If any that are gone, or purpose to go in person, do it only that they might liue at ease and get wealth; if others that aduenture their money haue respected the same ends, I wish for my part the one in England again, and the other had his money in his purse; nay it were better that euery one gaue something to make vp his aduenture, then that such Nabals should thrust in their foule feete, and trouble so worthie a businesse. And I could wish (for my part) that the proclamation which God inioyned to bee made before the Israelites went to battell, were also made in this case: namely, that whosoe­uer is fainthearted, let him returne home againe, lest his Deut. 20. 8. brethrens hart faint like his: for the Coward not on­ly betraieth himself, but daunts and discourageth others. Priuate ends haue been the bane of many excellent exploits, and priuate plots for the gaine [Page] of a few, haue giuen hindrance to many good and great matters. Let vs take heed of it in this present businesse, and all ioyntly with one heart aime at the generall and publike ends, lest we finde here­after to our shame and griefe, that this one flye hath Prou. corrupted the whole box of oyntment, though neuer so precious. Let vs therefore cast aside all cogita­tion of profit, let vs looke at better things: & then I dare say vnto you as Christ hath taught me, that if in this action wee seeke first the kingdome of God, all Mat. 6. 33. other things shall be added vnto vs: that is (applying it to the case in hand) if wee first and principally seeke the propagation of the Gospell and conuer­sion of soules, God wil vndoubtedly make the voi­age Ans. 2. The voi­age wil be assu­redly profitable in short time. very profitable to all the aduenturers and their posterities euen for matter of this life: for the soile is good, the commodities many, and necessarie for England, the distance not farre off, the passage faire and easie, so that there wants only Gods blessing to make it gainfull: now the high way to obtaine that, is to forget our own affections, & to neglect our own priuate profit in respect of Gods glorie; and he that is zealous of Gods glorie, God will be mindfull of his profit: and he that seekes only or principally spirituall things, God will reward him both with those spirituall and temporal things. And as, though we may not do wel to be wel spoken of, yet if we do wel, God will make vs wel thought of, and spoken of, of all good men: so though we do not intend our profit in this action, yet, if wee intend Gods honor, and the conuersion of soules, [Page] God will assuredly send vs great profit, which we may take lawfully and thankfully as his blessing.

But if it be vrged further: Why is there not The cause why the profit can not be present­ly expected, is, because that continuall sup­plies are still to be sent. then present profit, at least after so many voyages and supplies sent? I answere, that profit is not the principall end of this action; if it were, what should so many of the Nobilitie, of the Gentry, and especially of the Clergie, haue their hands in it? It is not fit for them to be Merchants: But the high and principall end being plantation, of an English Church and Common-wealth, and consequent­ly the conuersion of heathen, hence it is therefore that profit cannot be presently expected, because we are still to send more supplies of men, muni­tion, instruments and tooles for all trades: but when there be sent so many that they are able to defend themselues, when they haue emptied a sufficient quantity of the land from trees, & made it fit for corne, (which is the onely want in that place) and when they haue built their Church and Towne, and haue the gouernment setled, (all which are at this day (blessed be God) in a com­fortable forwardnesse) then it is time to expect, and then we are sure to receiue such quantitie of gaine, as will giue full contentment to euery man for his moneyes aduentured: and then for a short time of disbursements, begins a long time of profit, euen so long, as (for ought that man can foresee) it will continue whilest there are men to goe be­twixt the two kingdomes.

The seuenth and last discouragement is, That [Page] we haue many enemies and mighty, and that there­fore The seuenth discourage­ment: multi­tude and might of our enemies. it cannot proceede to any perfection. I an­swer, if it had not many enemies it should not haue so many friends, and it is therefore better liked of some because it is misliked of others: for there ne­uer was noble action that had not many enemies.

But what enemies haue we, or are like to haue? Answ. 1. The Spaniards are not our ene­mies, for he is in league with vs. They answer, first, the Spaniard. I answere, deceiue not your selues, we haue him not our enemie: for first, he is in league with vs, and we doubt not but either he holds vs no Heretikes; or if he doe, yet he hates that peece of popish doctrine, that couenants with Heretikes are not to be kept: we hope they bee too wise and worthie a nation to breake their Uide Annales Silesy, per Curaeū, pag. 139. & de­inceps. league and falsifie the oath of God which they haue made: they know the story, that when the Christi­ans had taken truce with the Turkes for a time, and within that time spying a vantage contrarie to their oath, fell vpon them; God, whose name was dishonoured, so disposed the matter, that when in all humane reason the Turkes would haue been slaine vp like sheepe, and not a man left: contrari­wise they had such aduantage offered them, by Gods owne prouidence, that they were the con­querours and gaue the Christians one of the fou­lest Clades Varnen­sis. ouerthrowes that was since the beginning of their Empire, and that Cardinall that was the Au­thor Cardinali, Iu­lianus. of this periurious breach of league, was mi­serably, but iustly massacred in a ditch, and that noble King of Hungary being of incredible valour and vertue, who gaue way to this wicked counsell [Page] of the Cardinall, died there on the fielde in his young and flourishing age. They write that Amu­rathes the great Turke being thus prouoked to battell, and seeing the picture of Christ on the Crosse in the Christians banner, cast vp his eyes and hands to heauen, and cried out as loude as he could; Oh, thou that diedst on the crosse, if thou be a Crucifixe cruci­fixe, si Deus es, effunde iram tuam in popu­lum tuum, qui iuramentum sub tuo nomine fac­tum scelerate riolant. God, powre out thy wrath and shew thy iustice on this vile people that haue so horribly dishonoured thee, vio­lating the oath they tooke in thy name, which I that sware by the name of Mahomet dare not doe.

If thus it fell out to them that brake oath with the Turkes, we hope no Christian Prince will of­fer it to vs: if they should, we doubt not but God himselfe will be our shield and buckler, and make vs strong enough against such enemies.

Againe, the title that Spaine may pretend, must Alexander the sixth to Ferdi­nando King of Castile, Anno 1493. either be Possession or the Popes gift: as for the Pope, we know indeede that a Spanish Pope gaue America to a Spanish King; but the question is what right he had to giue it, for Nemo dat quod non habet, and they who remember that long agoe he gaue away This bull of Pope Alexan­der the sixth, is extant verba­tim amongst the Constitu­tions of the Popes, let out by Peter Matthew at Lions 1588. and is to be found at page 150. England also, cannot but know how vaine & idle his gifts be: and yet if we examine the very words of his gift, they run thus, that he giues him all Ame­rica, which is not actually possessed before by any other Christian Prince: so that if the graunt were good, yet it seemes to follow, that whosoeuer is possessed afore him, hath right before him. But of this part called Virginea, hee neuer was, and wee for many yeeres haue been possessed: and whereas his grant [Page] is conditionall, that he shall send Preachers of the Christian faith into those parts. If wee doe not so into ours, let all Nations rise against vs, and giue it to them that better shall deserue it. The graunt of America by Alexander the 6. vnto Ferdinando, is re­strained by Cardinall Bellarm. lib. 5. de Roma. pont. cap. 2. in fine cap. and by the Iesuite Valent. tom. 3. disput. 1. 9. 10. punct. 7. where (although he were a Spaniard) hee doubteth whether Alexander the 6. erred in this particular fact. Vpon these grounds, wee are perswaded that they will ne­uer offer vs that indignitie and iniustice: but if they should, wee hope then to giue another an­swere.

What Enemies then haue we? the French? Nay they are rather inclined to follow our example, & to plant in another countrey not far frō ours: the same also might I speake of other Christian Na­tions. The sauages? Nay, they inuite vs, and vse vs well: & if they were, a small matter, as long as they are their owne enemies. But when they are conuer­ted and loue their owne soules, then they will loue vs also, and eternize their names who brought the Gospell to them. Thus no enemies are yet found.

But I will saue their labour: We confesse this This enter­prize hath on­ly 3. enemies. action hath three great enemies: but who be they? euen the Diuell, Papists, and Players.

But first, let no man thinke much that I ioyne [Page] them together, for I would gladly separate them, but they will not: for who but the Diuell, and Pa­pists, and Players doe mocke at religion, and abuse the holie Scriptures? that the Diuell doth, who doubts? that the Papists doe, their many bookes doe witnesse, especially their damnable and hel­lish Prurit-anus: that Players doe, too many eyes and eares can witnesse, some to their content, and many to their hearts griefe. Seeing then they will not be separated, let them goe together: the rather seeing they bee all enemies to this noble action.

1 The Diuell: and who can blame him? for we 1. The Diuell. goe to disherit him of his ancient freehold, and to deliuer from out of his bondage the soules, which he hath kept so many yeeres in thraldome: wee therefore expect that hee will moue all the infer­nall powers against vs, and that we shall want no hurt nor hindrance that he is able to effect. But let him and all his partakers know, wee haue him on our side, who was promised in the beginning to be the breaker of his head, and who accordingly Genes. 3. trampled him vnder his feete, triumphed ouer him Coloss 2. 15. on the crosse, and ouercame him in the graue (his owne denne): we goe to preach the faith, against which all the gates of hell shall not preuaile. And for Matth. 16. 18. his pleading of possession, wee care not: the pos­session is his, but the right is Christs, and we are for him, and therefore doubt not but to bring from heauen such an Iniunction out of the highest [Page] Court of Equitie, as shall remoue him out of pos­session, maugre his malice. Wee know his force, his furie, his malice, his wit and subtletie: and, as the Apostle saith, we are not ignorant of his practises. 2. Cor. 2. 11. But when wee remember that he cannot enter in­to a hogge, but by Gods permission: when we re­member Matth. 8. 31. 32. that the windes and seas are not his, nor doe obey him, but him that we serue: when wee re­member Mark. 3. 41. how the Apostles ouerthrew him, euen by the preaching of the Gospell, which wee carrie to Virginea; these and such like considerations make vs that wee feare not him, and all his angels so much, as hee feares the prayers of the poorest Christian in the world. And yet we will not coun­termine against him by charmings and inchant­ments, we will not cast out diuels by the prince of di­uels, Matth. 12. 24. but wee will onely assault him with the sword of the spirit, which is the word of God: for we know Ephes. 6. 17. that when the Apostles were to giue him the great ouerthrow, and his deadly wound, by recouering the whole world from heathenisme to Christ, this was that onely weapon with which they ouer­came him: and though wee be not so skilfull fen­cers, nor can handle this weapon so well as they, yet wee know it hath not lost his force, but is the sharpe two edged sword, in whose hand soeuer it is Heb. 4. 12. vsed. And as long as our end is to plant and preach the Gospell, hee may for our sinnes, and sinfull cariage, hurt and hinder, but hee can neuer ouerthrow the worke, but contratiwise it shall be [Page] his ouerthrow, and the ruine of his kingdome in that countrey.

2 For the Papists, wee know they approue no­thing 2. The Papists. that Protestants vndertake; but wee vnder­took not this to be approued by thē: they would haue all the glorie to themselues of conuerting the Heathen; and if they did conuert them in­deed, wee would commend and imitate them: but let them not enuie vs, for doing that which they extoll in themselues. If they seeke the Popes and their owne glorie, why should not wee seeke Gods? If they seeke Gods glorie, wee haue cause to seeke it more then they: in such workes as these wee will neuer breake from them, we will neuer forsake them: wee would ioyne with them to conuert the Heathen, wee would ioyne with them to vanquish the Turke. But their blinde guides the Iesuites tell them that wee are cursed, and all that partake with vs, and that they had better suffer Heathen and Turkes then ioyne with vs. And The euill and base reports that haue been seattered of this enterprize came original­ly from some Papists. hence is it that they maligne and depraue this voyage, and wee are well assured that they haue filled all corners of this kingdome, with all base reports and slanders of this action, that mans wit can deuise. But let them goe on, wee little regard it, the more they hate it, the more we loue it; the more basely they speake of it, the more honourably doe wee hold it. Oh but the Pope will curse vs. Let him doe so, when hee would haue God the more to blesse vs: for what Prote­stant [Page] or any other did hee euer curse, but God blest them the more? Leo the 10. cursed Luther, and all men expected when he should haue died Lutherus de se­ipso: Pestis eram uiuens, moriens ero mors sua Papa. some horrible death: but hee liued to die in his bed, and proued the confounder of the Pope in his life and death. Paul the 3. cursed Henry the 8. but after that he rooted the Pope out of England. Impious Pius the 5. cursed noble Elizabeth of England, and all the poore Papists of the world lookt when some terrible confusion should haue fallen on her and her kingdome: but she liued to see the death of that Pope, and six or seuen more; and more then thirtie yeeres after liued in that glorie, as neuer Queene on the earth in more, so as all ages to come will speake of her and of her times, and of the blessings of this Church and State receiued by her. Sixtus the 5. cursed the French King that is: but his successor was faine to absolue him on his owne conditions. Pope Paul that now is, cursed the Venetians: but was Popes haue euer lost by their curses and excommu­nications. glad to receiue them againe, on such tearmes, as his best friends wish hee had neuer begun it, and confesse he hath lost more by it, then euer he can gaine. Hee and his predecessors in that chaire of pestilence, haue cursed all makers and Merchants of Allom, that belong not to himselfe, and all others that shall any waies inuade any of his reuenues or Patrimonie: but wee see they prosper better for it; and all Princes and States goe forward as they can, each one to plucke away their feathers from [Page] him, with which that proud peacock of Rome did adorne himselfe: and so the time will come shortly that the holy Ghost foretold, namely, that she shall be left desolate and naked. And thus as all Apoc. 17. 16. her curses which shee hath cast out on them that shall impaire or inuade S. Peters Patrimonie, (for so hee calles his owne reuenues) haue not preuailed, but that her glorie and wealth is de­caied by many degrees: so all his other causelesse curses doe now appeare (euen to many of his owne) to be but flashes, and to be such thunderclaps as terrifie, but strike not, and hurt no where, but where they are feared. Let him then curse vs, when hee would doe vs good, for wee know his curse shall fall on his owne head, and when he hath cursed vs, the Lord will blesse vs in more abun­dance. And to conclude, wee know well, that as soone as this intent and enterprize of our Nation is knowne at Rome, foorthwith there will bee a Consistorie called, and consideration will be had (with wit and policie enough) what course may be taken to crosse vs and ouerturne the businesse. But we are prepared for it, and looke for no lesse then all they can doe: but if they haue neuer a Gamaliel left to tell it them, let me tell them, that if this worke be onely of men, it will come to nought of it selfe without their helpe: but if it be of God, they cannot destroy it, but shall be found euen fighters against God.

3 As for Plaiers: (pardon me right Honou­rable [Page] and beloued, for wronging this place and your patience with so base a subiect,) they play with Princes and Potentates, Magistrates and Mi­nisters, nay with God and Religion, and all holy things: nothing that is good, excellent or holy can escape them: how then can this action? But The 3. enemie, the Players. this may suffice, that they are Players: they abuse Virginea, but they are but Players: they disgrace it: true, but they are but Players, and they haue played with better things, and such as for which, if they speedily repent not, I dare say, vengeance waites for them. But let them play on: they make men laugh on earth, but hee that sits in heauen laughes them to scorne; because like the flie they so long play with the candle, till first it singe their wings, and at last burnes thē altogether. But why are the Players enemies to this Plantation and Two causes why the Play­ers maligne this action. doe abuse it? I will tell you the causes: First, for that they are so multiplied here, that one cannot liue by another, and they see that wee send of all trades to Virginea, but will send no Players, which if wee would doe, they that re­maine would gaine the more at home. Second­ly, as the diuell hates vs, because wee purpose not to suffer Heathens, and the Pope because we haue vowed to tolerate no Papists: so doe the Play­ers, because wee resolue to suffer no Idle persons in Virginea, which course if it were taken in England, they know they might turne to new occupations.

[Page]Thus the Diuell, Papists, and Players, (the ene­mies of this action) single them asunder, or let them ioyne their forces, wee care not for their malice, wee seeke not their fauour: nay wee had rather haue them all three against vs then with vs: and against them all, and all other that shall maligne vs whosoeuer, we say no more but this: he hath set vs on worke that will maintaine vs: and for our selues no more but this; If God be on our Rom. 8. 31. side, who can be against vs?

And thus with an indifferent vnpartiall eye we haue obserued, and laid downe all the discou­ragements that seeme to be incident to this busi­nesse: and all, which I euer heard, either friend to feare, or enemy to obiect, and haue answered them all out of the grounds of truth.

Now let vs accordingly consider of the encou­ragements which God hath giuen vs, to proceede in the prosecution of this enterprise.

The first encouragement is, the consideration of 2. The encou­ragements in this businesse are three. the excellencie of the action in it selfe: this excellen­cie consists of these three degrees: It is a most lawfull, an honorable, and a holy action.

1 The lawfulnesse of this enterprize hath been, I 1. Encourage­ment, the ex­cellency of the designe, in it selfe, being 1. A lawfull action. hope, sufficientlie declared alreadie, and more may be said, if any thing be further obiected a­gainst it.

[Page]Secondly, the honour of this action is extraor­dinarie, 2. An hono­rable action, both in re­gard of the ends & vn­dertakers. 1. in regard of the Ends, being of a more high & excellent nature then are in other voiages, which for the most part bee profit and pleasure. 2. It is more honourable in regard of the vnder­takers. Where was there euer voiage that had such a King and such a Prince to bee the Patrons and protectors of it? the one to begin, the other to se­cond it. What voiage euer was there which had so many honourable vndertakers, and of so many sorts and callings, both of the Clergie and Laitie, Nobilitie, Gentrie, and Commonaltie, Citie and Coun­trie, Merchants and Tradesmen, Priuate persons and Corporations? as though euery kinde and calling of men desired to haue their hands in so happie a worke. All which considered, giue me leaue to af­firme (with due respect to other, and without dis­paragement to any) that of all voiages euer at­tempted in this Nation, The Virginean voiage is the most honour able.

Thirdly, this is also a holy action, in regard of the ends and purposes of it: for this action is not 3. A holy action. only lawfull, so that a man in doing it may be assu­red he sinnes not, but it is moreouer a holy action, euen such a one as in the performance whereof a man may bee assured that hee pleaseth God, and shall haue a bountifull reward from the mercie of God: and this is peculiar to this voiage aboue o­ther. By others we may shew our selues good com­mon-wealths-men: by this good Christians. By others we may inrich our purses: but by this our [Page] consciences. Others may helpe vs to liue the more wealthily, but onely this can helpe vs to die the more comfortably. Other voiages may purchase vs some praise before men, but none like this can procure vs reward from God: for they that enter into voiages of certaine profit for profits sake, these haue their reward. But they that vndertake a voi­age of vncertaine and future profit, and certaine and present difficulties, and not for profit, but for the Gospels sake, let them know, that if hee that giues a cup of cold water in Christs name, and hee that Math. 10. 42. giues one peny to him whose body wants releefe, cannot want his reward: then how liberally and bountifully shall hee bee rewarded from the Lord his God, who disburseth so great portions of his estate, for the releefe of distressed and miserable soules. And of all the voiages and actions that men meddle with in this world, none can yeeld this sa­tisfaction and comfort to the conscience that this can: So that this is an enterprise of that worth & excellency, as no other, seeing it is not onely law­full in it selfe, and therefore acceptable to God, but honourable before men, and comfortable to the con­science of the doer: and therefore euery wise and morall man may be allured, especially euery christi­an man may be encouraged to assist it.

The second encouragement is, the considerati­on 2. Encou­ragement: the friends of this acti­on. of the friends and assistants which this busines hath: which are such and so great, so many and so mightie, that whosoeuer compares them with the enemies before spoke of, will presently finde cause [Page] to say with the Prophet, there are more with vs then 2. Kings 6. 16 against vs.

Our principall friend and defender is the Lord 1 Friend, God himself. our God, the God of heauen and earth, whose king dome wee goe to enlarge, and to accomplish the number of his elect: and Christ Iesus, whose ban­ner we go to display, and to beare vp his standart, and erect his throne, euen there where Sathans throne is: and the holy Ghost for whom we go to erect Temples, that is, to prepare the soules of men for him to dwell in, who hath told vs that Prou. 8. his delight is with the sonnes of men: euen this God blessed for euer, whose cause it is we go to maintain: whom therfore we may hope to haue on our side: Nay we know we haue him, and hee hath vouch­safed Testimonies that God is our friend. vs no small tokens and testimonies thereof.

1 By inclining the hearts of our mighty King & noble Prince, to make themselues fathers and foun­ders In our King and Prince. of this plantation and protectors of this roy­all enterprize, thereby shewing themselues new Constantines or Charles the great: for by the attemp­ting and atchieuing of this great worke of the heathens conuersion, let their highnesses bee as­sured, the ages to come will stile them by the glo­rious names of Iames the great, and Great Henry: the one for setting on foote, the other for second­ing, and both for protecting so great, so gracious, and so glorious a worke: This is doubtlesse in them, the blessed worke of that mighty God, in In the vnder­takers. whose hand are the hearts of Kings.

2 Inclining the hearts of so many persons of [Page] honour and high place (who cannot go in per­son) not onely to grace the action with their pre­sence, countenance, and commendation, but to part with so faire a portion of their estates vnto it, without any assurance of present profit for the same.

3 Perswading so many of our nation (and ma­ny 3. In them that goe in person. of them of noble blood and honourable de­scent) to ingage not onely a great part of their e­states: but euen their very liues and persons, for the good of this businesse, though it be attended with neuer so many dangers & difficulties, & though in the vulgar conceit (which cōmonly carrieth most men) so many corporall miseries are threatned on them that be the first aduenturers in this plan­tation. And this I say was done by Gods perswa­sion; It is God that moues men to go thit her for what man can be perswaded by a man to vndertake a matter of such a nature as this is? nay we dare say, that all who are go ne thither, vnlesse they were misled by some sinister perswasions of their owne apprehensions, haue gone onely vpon the powerfull perswasion of Gods spirit to their consciences: for who should perswade hereunto, but either God or the diuell, or men, or a mans owne reason? But the diuell we all know is against it, with might and maine he seekes to keepe men from it, by raising slanders and putting lies into the mouthes of men, to disgrace it: by these and such like meanes he will disswade all he can, but perswade none. Againe, wee who are interessed in the action, haue perswaded none, haue allured [Page] none, much lesse compelled any; but of all that haue voluntarily offred themselues, or been offe­red by their friends, haue made choice of the best (to our best skils): It remains then, that either they perswaded themselues vpon some carnall hopes, (which we in charitie will iudge of none) or rather (which wee know of some, and vvish in all) that God who perswaded laphet to dwell in the tents of Gene. 9. 27. Shem, hath perswaded the minds of many hono­rable and worthy gentlemen to venture their liues in the prosequution of this noble action.

Fourthly; by inclining the hearts of the Saua­ges, Fourthly in the Sauages who liue in that country, louingly to call and inuite vs, and to vse our men well, (when they themselues are well vsed): and by this meanes to make a way to their owne conuersions.

Fiftly, stirring vp the minds of so many hun­dreds of good protestants and professors of true Fiftly in the multitude of contribu­tors. religion, to assist it with large contributions (it being a worke which cannot be effected without much mony, as al discreet men do see and acknow­ledge): insomuch as, when those worthy men and euer to be honored, that were the first vndertakers of it, did euen shrinke to consider, what masses of mony it needs must cost, and yet knew not how nor whence it would arise: the God of heauen bad them rest contented, goe on with what they had in hand, and leaue that care to him, who accordingly hath so wrought vpon the hearts of men, that hi­therto it hath been both manned and monied without all rating, taxing, or compelling, but only [Page] and wholly by voluntary contributions and con­tinuall supplies: And though the worke grow so great and glorious that it seems already too heauy for the shoulders of vs that hitherto haue borne it: yet it pleaseth God himselfe so to commend it to mens hearts that we see hope enough of sufficient supply from more persons of honour and other men of all sorts and degrees: and surely wee were vnworthy of such a blessing, if we did not willing­ly acknowledge it to be as it is, euen the Lords doing and very maruellous in our eies.

Sixtly by exciting so many thousand soules, Sixtly in mouing all good men to pray for it. (whose want of ability keepes them from assisting it with mony) to wish well vnto this action, to commend it to God, and with their continuall and earnest praiers to giue it all the furtherance they can: and surely where I obserue how many milli­ons of christian soules do powre out their earnest praiers to God daily for the conuersion of those poore Virginians, it makes me say of them, as holy olde Ambrose said of yong Angustine, for whom Filius tanta­ram precum & lachrima­rum perire non potest August. confess. (whilst hee liued, in the errors and vanities of his youth) his mother poured out continuall praiers and teares: Sure (saith he) a soule that cost his mother so many praiers and so many teares cannot perish: So may we say populus tantarum precum perire non potest: a people that hath so many a good praier possibly cannot perish.

And these sixe publicke euidences wee haue (which all the vvorld may take notice of) that God is on our side, and doth fauourably accept [Page] the enterprise of ours of carrying the Gospell to this people: Many more priuate fauours and en­couragements doth this businesse and the vnder­takers of it daily receiue from God, vvhich are all so many testimonies of his louing fauour, to vs and this action. And thus vve haue not only cause to hope, but do find and feele it in our experience that the God of heauen is a friend to this enter­prize.

Our next friend and assistant is the glorious and innumerable multitude of the holy Angels: Second friend Gods Angels. for if the Angels reioice when one soule is conuerted, (vvhich because it might seeme strange, that so many great ones should ioy in the saluation of One poore creature, therfore Christ hath affirmed it with Luk. 15. 10. his ovvne mouth) then iudge vvhat ioy is a­mongst that blessed fellovvship, vvhen this newes comes to heauen that England hath enterprized the conuersion of Virginia: whereby so many thousand soules shall be brought to heauen: oh happy man that shall helpe forward this worke, the very An­gels themselues will doe him honour and seruice: Againe if they be sent out by God for the good of all the elect, and are commanded and are willing to Heb. I. vlt. Psal. 34. 7. pitch their tents about euery one that feares God, then how much more willing will they be to assist, de­fend, succour and protect vs in this voiage, who go about a worke which pleaseth and delights them aboue any one thing in the world: for it is not said of any thing that man can doe, that it makes the Angels in heauen reioice, but this onely one [Page] the conuersion of soules. Lastly if it be true that they haue charge ouer euery child of God to keepe him in all Psal. 91. 11. his waies; then let vs be assured that this action be­ing one of the worthiest waies that euer a christian nation walked in since the Apostles times, vve shal therefore be sure of the presence and protection of Gods holy Angels, to bee with vs and all our partakers, and namely vvith you (our right hono­rable Generall) and all your company, to preserue you by land and sea, at home and abroad, from the diuell and all other enemies: and though our sinnes or yours may procure the contrary from Gods iustice, (vvhich his mercy auert) yet this I dare affirme, as an vndoubted truth, that it is the delight and ioy of those glorious creatures to doe you seruice for your seruice in this action.

Another and a comfortable friend vvhich vve Third friend the praiers of Gods Church. haue, is, the praiers and hearty vvelvvishings of all Gods children in the vvorld, vvhereof as many as knovv it doe particularly, and all doe in generall tearmes and inclusiuely commend vs and it to the Lord: a mighty comfort is this to all you that goe in person, if euer you should be in vvant or mise­ry, danger, or any distresse by sea or land, to re­member that euery day in the vvorld there is a sa­crifice offered to God, and a strong crie sent vp to heauen from millions of soules for you. It is very memorable hovv vvhen our noble Henrie the fift See the En­glish Chro­nicle in Henrie the fift. vvas to giue the French battell at Agincourt, vvhere vvere scarce 10000. English men, vveake and sickly, against 60000. French (in vvhich army [Page] vvas the principall Chiualrie of France) that valo­rous King rising vp from his priuate praiers, and hauing purposely put off the battel till nine of the clocke, at that houre he vvent in person about all the host, and cheering vp his people with prince­ly words, he bad them stand to him and fight vali­antly, and feare not (saith he) but bee valiant and assured of the victory: for at this houre they are praying for vs at euery Church in England. Semblably may you (right Honourable and beloued bre­thren) cheer vp your spirits against all doubts and dangers whatsoeuer, seeing you may assure your selues there is scarce an houre can passe, vvherein you haue not the praiers of many in England for you.

Thus you see our enemies, the diuell, Papists and Players: and you see our friends, God, good Angels, A compari­son of the friends and enemies of this enter­prise. and holy praiers: against the diuell vve haue God: against the vvicked Papists holy Angels: against plaiers, Praiers. Novv if the povver of the vvhole army of Angels be vnto God, but as a drop of vvater to the sea: and the might of all men be in­ferior to the povver of one Angell, and yet the praiers of one good man is able to shake hell, and make the diuell tremble (which is the ringleader and chiefe of all our enemies) then it is apparant enough that our enemies are lesse then nothing to the friends that this action hath.

The third encouragement to this businesse, 3. Incou­ragement, the ends of this action. is the due consideration of the true ends of this acti­on: for the end of any attempt, though it be the [Page] last in execution, yet is it the first in intention, and it is the end that crownes the worke, and if the end and finall purpose of any action be euil, that action cannot be good: and accordingly in all law­full actions the more excellent the end, the more excellent is the worke: Let vs therefore consider 1. Acciden­tall ends. the true ends of this businesse, and herein I will deale truly and sincerely: We will not deny but as we are mē, we may be induced in the beginning with hope of great profit, of winning a goodly country for English men to liue in, which now by multitudes are thrust out at home, and of liuing a more free and pleasant and contented life: And some that go in person, as they are corrupt men may dreame of greater ease and licentiousnesse, and therefore put themselues into the businesse. But as we are Christian men, as we are sanctified men the principall and predominant ends are of a far more high and excellent nature: and they be of two sorts.

First, respecting the Sauages of that countrie: that is, the conuersion of their soules (after they 2. True ends principall, in regard of the Sauages their con­uersion. first be made ciuill men) a worke so excellent as he that doth it but to one soule, hath done that which shall yeeld him more comfort in this life, and gaine him more glory in heauen, then any one worke in the world besides: and more then that, the poore soules when they are made happy by their conuersions will sing for euer of them that did it: Oh how beautifull are the feete of them that Esay 52. 7. brought vs these glad tidings!

[Page]Secondly, respecting our God, our selues, and our religion: in which respect our ends are in this businesse to appease and pacifie the wrath of our 2. In regard of God. offended Father, for sacrifices are offered to ap­pease 1. To ap­pease him, because iust­ly offended. Rom. 15. 16. and propitiate. Now of all the sacrifices of the new Testament this is not the least, to offer vp a sacrifice of conuerted Gentiles to the Lord: To me (saith Paul) is this grace giuen of God, that I should be the Minister of Iesus Christ to the Gentiles, that the offe­ring vp of the Gentiles might be acceptable, being sancti­fied by the holy Ghost. Now the sins of this our nati­on haue been horrible, our vnthankfulnesse for the blessings of this last age hath been intollera­ble: what can we offer to the Lord better, though not for satisfaction, yet for gratification, then to offer vp a sacrifice of conuerted Gentiles?

Secondly, to honour the name of our God 2. To honor him, being by vs dishonou­red. which by our sinnes hath been horribly propha­ned, and to aduance his kingdome, which by vs and our sinnes hath been too much hindred. Thirdly, to honor our religion, which by the poli­tick 3. In regard of our reli­gion. Papists hath been in this respect disgraced. For we must cōfesse that they in these last C. yeers, (such is their gouernment, and such their obedi­ence to their superiors: wherein we may worthily learne of them) haue sent many men into the West and East Indies to preach Christ; which if they had done without other abominable Idola­try and superstition, their fact had been most ho­norable. But howsoeuer it is to be granted, that it is held of many no small staine to our religion that [Page] we haue sent none into heathen countries to con­uert the Sauages: which accusation how true and iust it is, as I vvill not now dispute, so this confi­dently I dare auow, that this enterprize taking ef­fect vvill discharge vs and our religion for euer of that imputation: In which respect, if there vvere no other in the vvorld, it is vvorthy to haue the praiers and the purses, yea the persons and liues of the best of vs all.

Fourthly, to giue testimony to the vvorld that some sparkes of that spirit, vvhich vvas so plenti­full 4. In regard of our selues. in the Apostles doe yet remaine in vs: vvhich as it made them most willing to conuert the hea­then vvorld, though it cost them their liues: So the same spirit of God prouokes vs to helpe for­ward the conuersion of that remainder of the hea­then, vvhich by them could not be finished.

These be the high and soueraigne ends of this action: Now these being first laid, there follovv o­thers Ends subor­dinate. not to be neglected, nay the least vvhereof is vvorthy to make vs vvilling vndertakers of this businesse, for hereby vve shall honour our selues and strengthen our selues by propagating our owne religion: hereby we shall mightily aduance thehonorable name of the English nation, the honor vvhereof we ought euery one to seek: here­by vve shall mightily inrich our nation, streng­then our nauie, fortifie our kingdome, and be lesse beholding to other nations for their commodi­ties: and to conclude, hereby vve shall rectifie and reforme many disorders vvhich in this mightie [Page] and populous state are scarce possibly to be refor­med vvithout euacuation: and consequentlie vvhen vve haue atchieued all these ends, vve shall eternize our ovvne names to all ensuing poste­ritie, as beeing the first beginners of one of the brauest and most excellent exploits that vvas attempted since the Primitiue times of the Church.

And to adde one vvord more, (but it is of much moment, vve shall hereby vvipe off the staine that stickes vpon our nation since, (either for idlenesse or some other base feares, or foolish conceits) vve refused the offer of the west Indies, made vnto vs by that famous Christopher Columbus, who vpon Englands refusall, tendred it to the Prince that In the time of Henry the seuenth. now enioieth them. And thus I haue giuen you a tast of the roiall Encouragements which natural­ly and infallibly doe attend this blessed businesse: you see the discouragements how base and idle and imaginary they bee; contrariwise, the encou­ragements how reall, solide and substantiall: Now The conclu­sion. therefore let vs all bee exhorted and encouraged to the effectuall prosecution of this enterprise vn­to the end.

And you first of all, right honourable and wor­shipfull of the Counsell, and the rest of the vnder­takers 1. To the ho­norabls Counsell & vnderta­kers. that liue here, by whose wisedome the acti­on is to be directed, and by whose purses maintai­ned, consider what you haue entred into, euen vp­on an action of that nature and consequence, as not only all nations stand gazing at, but euen [Page] heauen and hell haue taken notice of it, the holy Angels hoping, and the diuels fearing what will be the issue. Therefore let all Nations see, to their amazement, the diuels to their terror, the Angels to their ioy, and especially our God to his glorie and the honor of his truth, that the English Chri­stians will not vndertake a publike action which they will not prosecute to perfection. Let vs then beleeue no tales, regard no slanders (raised or spred by Papists or Epicures) feare no shadowes, care for no oppositions, respect no losses that may be­fall, nor bee daunted with any discouragements whatsoeuer; but goe forward to assist this noble action with countenance and counsell, with men and money, and with continuall supplies, till wee haue made our plantation and colonie able to subsist of it selfe, and till there be a Church of God established in Virginea, euen there where Satans throne is. Thus shall we honour our God, our re­ligion, our nation, and leaue that honour on our names, which shall make them flourish till the worlds end, and (which is all in all.) lay vp that comfort to our soules which shall stand by vs at our deaths, & speake for vs to the great Iudge at the last and great day.

And to you (right honourable and beloued) 2. To them that goe in person. who ingage your liues, and therefore are deepliest interessed in this businesse, who make the greatest ventures, and beare the greatest burdens; who leaue your ease and pleasures at home, and com­mit your selues to the seas and winds for the good [Page] of this enterprise; you that desire to aduance the Gospell of Iesus Christ, though it be with the haz­zard of your liues, goe forward in the name of the God of heauen and earth, the God that keepeth caue­nant and mercie for thousands; goe on with the bles­sing Exod. 34. 7. of God, Gods Angels and Gods Church; cast away feare, and let nothing daunt your spirits, re­membring whom you goe vnto, euen to English men your brethren, who haue broke the ice before you, and suffered that which with Gods blessing you neuer shall; remembring what you goe to doe, euen to display the banner of Christ Iesus, to fight with the diuell and the old dragon, hauing Michael and his Angels on your side: to eternize your owne names both heere at home & amongst the Virgineans (whose Apostles you are) and to make your selues most happy men whether you liue or die: if you liue, by effecting so glorious a worke; if you die, by dying as Martyrs or Confes­sors of Gods religion: and remembring lastly whom you leaue behinde you, euen vs your bre­thren, of whom many would goe with you that yet may not, many will follow you in conuenient time, and who will now goe with you in our harts and praiers, and who will second you with new & fresh supplies, & who are resolued (by the grace of that God in whose name they haue vnderta­ken it) neuer to relinquish this action; but though all the wealth already put in were lost, will againe & againe renue and continue their supplies, vntill the Lord giue the hoped haruest of our endeuors.

[Page]And thou most noble Lord, whom God hath Particular to the hono­rable Ge­nerall. stirred vp to neglect the pleasures of England, and with Abraham to goe from thy country, and for sake thy kindred and thy fathers house, to goe to a Land which God will shew thee, giue me leaue to speak the truth: Genes. 12. 1. Thy Ancestor many hundred yeeres agoe gained At the bat­tle with the black Prince great honour to thy house; but by this action thou augmentst it. He tooke a King prisoner in the field in his owne Land: but by the godly managing of this businesse, thou shalt take the Diuell prisoner in open field, and in his owne kingdome: nay the Gospell which thou carriest with thee shall binde him in chaines, and his Angels in stronger fetters then Psal. 149. 8. 9. iron, and execute vpon them the iudgement that is written: yea it shall lead captiuitie captiue, and re­deeme the soules of men from bondage. And thus thy glory and honour of thy house is more at the last then at the first.

Goe on therefore, and prosper with this thy honor, Admoniti­tions and ad­uices to our Generall and his company. which indeed is greater then cuery eie discernes, euen such as the present ages shortly will enioy, and the future admire: Goe forward in the strength of the Lord thy God, and make mention of his righteous­nesse only. Looke not at the gaine, the wealth, the honour, the aduancement of thy house that may follow and fall vpon thee: but looke at those high and better ends that concerne the kingdome of God. Remember thou art a Generall of English men, nay a Generall of Christian men: therefore principally looke to religion. You goe to com­mend it to the heathen; then practise it your [Page] selues: make the name of Christ honourable, not hatefull vnto them. Suffer no Papists; let them not nestle there; nay let the name of the Pope for Poperie be neuer heard of in Virginea. Take heed of Atheists the Diuels champions: and if thou dis­couer any, make them exemplarie. And (if I may be so bold as to aduise) make Atheisme and other blasphemie capitall, and let that bee the first law made in Virginea. Suffer no Brownists, nor facti­ous Separatists: let them keepe their conuenticles elsewhere: let them goe and conuert some other Heathen, and let vs see if they can constitute such Churches really, the Idaeaes whereof they haue fan­cied in their braines: and when they haue giuen vs any such example, we may then haue some cause to follow them. Till then we will take our paterne from their betters. Especially suffer no sinfull, no leaud, no licentious men, none that liue not vnder the obedience of good lawes: and let your lawes be strict, especially against swearing and other pro­phanenesse. And though vaine swearing by Gods name be the common and crying sinne of England, and no mortall, but a veniall sinne in Popish do­ctrine, Molanus comp. pract. theol. tract. 2. cap. 7. concl. 2. Nic. a Grana de poenit. & confess. quaest. 40. yet know that it is a sinne vnder which the earth mournes: Icr. 23. 10. and your land will flourish if this Iac. de Graff. decis. aur. to. 1. lib. 2. cap. 14. art. 9. and al­most all their Casuists doe teach this doctrine. be repressed. Let the Sabbath be wholly and ho­lily obserued, publike praiers daily frequented, idlenesse eschewed, and mutinies carefully pre­uented. Be well aduised in making lawes; but be­ing made, let them bee obeied, and let none stand for scarre-crowes; for that is the way to make all [Page] at last to be contemned. This course take, and you shall see those who were to blame at home, will prooue praise-worthy in Virginea. And you will teach vs in England to know (who almost haue forgot it) what an excellent thing execution of lawes is in a common-wealth. But if you should aime at nothing but your priuate ends, and neg­lect religion and Gods seruice, looke for no bles­sing, nay looke for a curse, though not on the whole action, yet on our attempt; and neuer thinke that wee shall haue the honour to effect it. Yet thinke not that our sinne shall hinder the pur­pose of God: for when this sinfull generation is consumed, God will stirre vp our children after vs, who will learne by our example to follow it in more holy manner, and so bring it to that perfe­ction which we for our sinnes and prophanenesse could not doe. But you (right honourable) haue otherwise learned Christ, and (we hope) will other­wise practise him, and will declare by your mana­ging of this action the power of that true religion you haue learned in England. Thus shall heauen and earth blesse you, and for this heroicall aduen­ture of thy person and state in such a godly cause, the God of heauen will make thy name to bee re­membred thorowout all generations: and thou­sands of people shall honour thy memorie, and giue thankes to God for thee while the world en­dureth.

And thou Virginea, whom though mine eies see A salutation of Virginea. not, my heart shall loue; how hath God honoured [Page] thee! Thou hast thy name from the worthiest Queene that euer the world had: thou hast thy matter from the greatest King on earth: and thou shalt now haue thy forme from one of the most glorious Nations vnder the Sunne, and vnder the conduct of a Generall of as great and ancient No­bilitie as euer was ingaged in action of this nature. But this is but a little portion of thy honour: for thy God is comming towards thee, and in the meane time sends to thee, and salutes thee with the best blessing heauen hath, enen his blessed Gospell. Looke vp therefore, and lift vp thy head, for thy re­demption draweth nie: and he that was the God of Is­rael, and is still the God of England, will shortly I doubt not bring it to passe, that men shall say, Bles­sed be the Lord God of Virginea; and let all Christian people say, Amen.

And this salutation doth my soule send thee, O Virginea, euen this poore New-yeeres Gift, who though I be not worthy to be thine Apostle, yet doe vow and deuote my selfe to be in England thy faithfull factor and sollicitor, and most desirous to do thee any seruice in the Lord Iesus Christ our Sauiour and thine: whom wee beseech for his precious blood-shedding to aduance his standard amongst you, and that you may once crie for your selues as we do now for you, Euen so come Lord Iesus.