Sermon Preached in London

TO THE PRINTER.

MYearnest desire to further the Plantation in Virginea makes me perhaps too bold with Mr. Crashaw, thus without his leave to publish his Sermon: But the great good I assure myself it will do, shall merit your pains and my pardon.

You may give it what Title you will: only let this enclosed Dedication to the Parliament be fairly prefixed, and the Book for your credit truly printed: to the care whereof I leave, you.

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A SERMON PREACHED in London before the right honorable the Lord Lawarre, Lord Governor and Captain General of VIRGINEA, and others of his Majesty's Counsel for that Kingdom, and the rest of the adventurers in that plantation.

LVK. 22. 32. But I have prayed for thee, that thy saith sails not: therefore when thou art converted strengthen thy brethren.

FOure places of Scripture are abused by the Papists above the rest. First, those words of Christ, Upon this Rock I will build my Church: Secondly, his words at his last supper, This is my body: Thirdly, his speech to Peter after his resurrection, Feed my sheep: Lastly, these to Peter afore his passion, I have prayed for thee, that thy faith fail not. These last Bellarmine likes so well, that ten times he allegeth them in one of his Tomes, and makes them serve, not for one, but many purposes. Hence he can prove, that the Pope is the supreme and infallible Judge of all controversies: Why? Because Christ saith to Peter, I have praicd for thee, that thy faith fail not. Hence he can prove, that Peter is the head and prince of his brethren: Why? Because he is bid to strengthen his brethren. Hence he can prove that the Pope cannot err in matter of faith, because Christ prayed that Peters faith might not fail. Hence he will prove that Peter hath more and greater privileges then the whole Church: nay this serves his turn to prove that Councils cannot err if they be confirmed by the Pope. Lastly, he can prove from this, that it is probable, the Pope, as he is a private person, cannot be an heretic. Such plentiful use can Bellarmine make of any piece of Scripture, if he think it do but sound for him. But I dare say the Scripture that the devil brought against Christ was as fitly and properly alleged as some of these are by Bellarmine, as may be evidently shown in another place and time.

But seeing the primitive fathers have made no such conclusions from this place, therefore out of their and the latter Fathers exposition we have gathered another kind of divinity from these words. To which end I first lay down this general ground: Christ is our true and spiritual phycisian, from whom and the virtue of whose merits we must receive all the spiritual physic that can cure and save our sinful souls.

Particularly, as the body, so the soul stands in need of three sorts of physic. First, it is necessary that it be purged from the corruption of sin, which else will kill the soul: then, being purged, it is to be restored to life and strength: lastly, being so restored, it is requisite that it be preserved in that state unto the end. Answerable unto these there is a threefold kind of physic we receive from Christ: viz. purgatiue, restorative, and preservative.

First, purgatiue, to purge our souls from the corrupt humors and the infectious stain of sin: and this powerful potion is confected of the precious merits of the death and passion of our Lord Jesus Christ, who died, that we might die to sin, and our sins die in us: and was crucified, that our sins might be nailed on his cross: and buried, that our sins might so die, that they may never live again in us.

But when a sick man is purged of all his evil humors, it helpeth not if he be not also restored to strength. Therefore secondly, we receive also from Christ restorative physic, such as whereby we are restored to the life of grace, and favor of God. And this comfortable restorative balm distils from the glorious merits of the resurrection of Christ: who, as he died for our sins, so he rose again for our justification: and who therefore rose from death to life, that he might merit grace for us whereby we may rise up from the death of our sins to newness and holiness of life.

But because it is not sufficient to be restored, unless a man be kept in health, for that a relapse is more dangerous then the former sickness; therefore to keep us from deadly relapses (into which without Christ we were sure to fall) we do finally receive from Christ preservative physic, by the virtue whereof we are preserved in the state of grace, and favor of God; and these blessed and sovereign antidotes are confected of the glorious merits of Christ his ascension and intercession, who therefore is entered into heaven to appear now in the sight of God for us.

Now for the words in hand, they speak of the sweet and comfortable Preseruatiues we receive from Christ his powerful intercession: as though Christ had said, I confess ( Peter ) thou art a great professor and protester, but little knowest thou how mighty thy enemy is, and how weak thyself; 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 have tried the utmost of his power against thee: But I who redeemed thee will not leave to love thee; I will therefore by the power of my intercession, purchase thee such grace, as shall uphold thee and raise thee up again, and will so make thee a comfortable example to all my elect: Thou therefore in remembrance of what I have done for thee, when thou feelest the sweetness of this my mercy to thyself, teach others by thy example, and endeavor seriously the conversion and confirmation of thy brethren. All this the Lord Jesus piles up in a few words: But I have prayed for thee that thy faith fail not, therefore when thou art converted strengthen thy brethren. The parts are two: Christ's mercy, and Peters duty. First an evident declaration of Christ's love to the souls of his servants: I have prayed for thee, &c. Secondly the duty of all men who taste of that love; when they are converted they must labor the conversion of others: When thou art converted, &c. Both are directed first and personally to Peter, but from him derived to all God's children in the world, for that which then was Peters case, falls 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 favor to Peter which he doth not to every Christian in like case; namely to pray for them that their faith fail not: so the duty here laid upon Peter, in him is laid upon all men, to labor to bring others to Christ after they be brought themselves. The meaning being thus explained, let us open the points in order.

But I have prayed for thee that thy faith fail not.

This time and occasion will not give leave to unfold the questions that might be moved touching Christ's prayer and intercession for his Church; much less may we spend any of the short time we have in discovering 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 Popery might be buried as they long ago deserved. Let us therefore come to such necessary instructions as arise directly out of that meaning which hath been laid down.

And first of all, we may here see out of the dependence of these words with the former, the greatness of God's mercy and Christ's love to a sinful soul. Satan (faith Christ) hath desired to sift thee, but I have prayed for thee. See, Satan cannot be so ready to hurt as Christ to help us: Satan not so malicious to conspire our fall, as Christ is merciful to sustain and preserve us: and if the Devil devise any new way to hurt us, Christ is present with new means, and new supply of grace to relieve us. A comfortable doctrine and hath comfortable use to all that are any way distressed. For if it be satisfaction to a man in matters of this life where he hath a potent enemy, that is able many ways, and much to hurt him, to be assured that he hath a friend that most dearly loves him, and is wiser, stronger, wealthier and every way mightier then his adversary: then doubtless it cannot but minister strong consolation to a distressed soul and terrified conscience to remember that they have a Savior more mighty in his mercy, then the devil can be in his malice, and more willing to save then the devil can be to destroy.

And no less unto the penitent sinner, who may hereupon be assured that though he have to grapple with many and mighty corruptions, yet Christ will be ready with continual supply of grace, that so where sin abounds grace may abound much more. The man also that is oppressed in this world with the might and multitude of his enemies may here receive comfort to consider, that there are still more with him, then against him: And lastly, the poor man, whom the flood of outward misery do beat upon, may here see for his comfort that the love and providence of his Savior shall ever be as ready to relieve him, as the worlds occasions can fall out to pinch him.

And to make application: It may yield us much satisfaction who are engaged in this present action, to consider that though Satan seek to make us desist, and because he cannot, therefore will hurt us, by all his power; (as who can marvel seeing we touch his freehold so near?) yet we have Christ Jesus on our side, whose kingdom we go to enlarge: whose love to his children is such, that even then when Satan sifts them most narrowly, he with his prayers is most near them for their assistance: And therefore we doubt not, but that seeing Satan is now so busy to sift us by all discouragements, and by slanders, false reports, backwardness of some, baseness of others, by raising objections and devising doubts, endeavors to dant us, and so to betray the business that God himself hath put into our hands: the more I say are we assured that Christ will the more mightily oppose this malice of the devil, and by his glorious intercession, obtain from his father so much the greater blessing both on us and it.

Furthermore, in as much as Christ himself prayeth for his children, that their faith shall not sails, no not in the greatest temptations, and when Satan sifts them most narrowly, we learn, that therefore a Christian truly converted and called to the state of grace, cannot fall away totally nor finally. The adversaries of the grace of God the Papists, hold he may fall both finally and totally: others much nearer us then they, say totally, but not finally. Both are confuted by these words of our Savior; for if a man should fall totally from faith and the favor of God, though it were but for a day, and the next day should be restored again, yet for that time, be it more or less, his faith hath failed: But saith Christ, I have prayed that it shall not. Hereupon we argue; That which Christ prayeth for God will grant: But Christ prayeth (not that we may not be tempted or sifted, but) that our faith fail not, and this not for Peter alone, but as himself saith, I pray not for these alone, but for all that shall believe in me through their word: therefore no true Christians faith shall or can fail either finally or totally. A doctrine of unspeakable comfort to the Christian soul, 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 God's favor, then what needs a man care how he lives? But I answer; no man can justly take occasion thus to abuse this doctrine; for the ungodly and unsanctified man was never yet in the state of grace, therefore to him this doctrine pertains not: and for him that is sanctified and in God's favor this resolution cannot befall him: which appears most evident, both in reason and religion.

In reason, we know a graceless child will neither be feared from evil by the anger, nor won to his duty by the love of his father: but contrary is it with the good and gracious child (I mean if he have no more but the grace of a civil nature and good education:) if his father so love him that though he often offend him, yet he will not disinherit him, will he therefore be emboldened to offend him the more carelessly? Nay, he will say to himself, Have I so good a father as will not deal with me according to my deservings, but so oft and so mercifully hath forgiven my offenses? surely I will endeavor by all the means I can to please him and to be worthy of such a father. Much more is it true in religion, for when a man is converted, he is cast in a new mould, flesh and blood no longer bear rule in him, and he bids battle and stands in opposition and defiance with all such carnal resolutions as this is. I say not, but such thoughts may come into his mind, and he may be tempted to such cogitations, but that he should entertain such resolutions it is impossible: Believe not me herein; but let God himself be Judge: to which end read and mark well a notable place: I. John. 3. 3. We shall be like unto him, and shall see him even as he is. And every man that hath this hope in him, doth he therefore sin the more, or take more scope to himself? No, but contrariwise, purgeth himself even as Christ is pure. He therefore that sinneth the rather, it is certain he hath not this hope in him; and he that hath this hope in him is so far from that, that he endeuoreth and striveth every day, how he may overcome his sins and walk more worthy of so loving and merciful a father. So then the true use of this doctrine is, that it serves to be an excellent incitement to stir up and provoke a man unto holiness, unless he purpose to proclaim to the world that he hath no hope in him, and that he is not in the state of grace.

In the third place we may here learn, what is the true cause of a Christian man's standing in the state of grace: namely, not the excellency of our strength, nor the perfection of our faith, or of anything in us, but the true cause is out of us, even in God: It is the stablenes of his purpose, the immutability of his election, the truth of his covenant, the infallibility of his word, and the certainty of his love wheresoever he bestoweth it: and the excellency and all sufficiency of Christ's merits, in whom we are loved and elected: therefore saith the Apostle, the gifts and callings of God are without repentance: and whom he loveth, he loveth unto the end: and the Prophet saith of God: I will put my fear into their hearts, and they shall not (mark, he saith not, they cannot or will not, but they shall not) depart from me: So here Christ tells Peter, Satan desires to sist thee as wheat; and such a sister is he as who can stand by his own strength? but I who so loved thee as I died to save thee, have also prayed for thee that thy faith shall not sails. So then had it not been for the intercession of Christ, Peter had fain and failde in that temptation. This truth may fitly be illustrated by this comparison. A strong man visits his sick friend, and willes him to walk; the sick man would, but cannot; the strong man lifts him up, he walks, in the hand of the strong man, ech having hold of other: by and by the sick man faints and lets his hold go, but the strong man holds fast, and keeps him from falling, and so he stands not by his own, but the strong man's strength: So is it in this case, A Christian converted hath hold of God by his faith and love: God hath hold of him by his eternal election and covenant of grace and by the love he bears him in Christ: now we walk with God in the course of our obedience, but if temptation come, we shrink and fall away, our faith and love, like a sick man's strength are soon spent. But then, though we let go the hold we have of God, God will never let go the hold he hath of us; but in that love he bears us, he still upholds us: and so we stand not by our own strength but by the grace and mercy of God, who like the stronger man holds us so, as we shall not depart from him.

Then for the use of this doctrine we may here learn: first that the Romish Synagogue in denying this, and affirming that a man may fall utterly from the state of grace, doth no wrong at all to us, but the wrong is to God himself, the certainty of whose covenant and truth of whose purpose is hereby called into question, as though God should choose a man he will forsake, and love him today, whom he will hate the next: whereas contrariwise, as he loved us when we loved not him, so he will keep fast hold on us, when we in our weakness would let go the hold we have of him.

And for our selves, let this teach us to ascribe the cause where it is due, even to the Lord's mercy and Christ's mediation. If we slip or fall, we may thank our selves: but if we stand and persevere, we must thank the Lord: Let us therefore cry to God with the Prophet: Not unto us O Lord, not unto us, but to thy name give the praise. And why to him? for thy loving mercics and for thy truths sake: for it is his mercy and truth that upholds us from falling and perishing eternally. Lastly, in as much as Christ saith he prayed for him that his faith failed not, and so upheld him by the virtue and merit of his holy prayer; we learn here the excellency of prayer, namely, that it is the best and pourfullest means, whereby we may do good one to another: when Christ would do the greatest favor to Peter next to dying for him, he prayeth for him. Prayer and preaching are the two comforts of the Church. If thou pray (saith Augustine) thou speakest with God: If thou hear or-read, God speaks with thee. Both are commended to us by the continual practice of Christ, who spent much time in preaching, and much time in prayer. Let us therefore religiously embrace both these sacred ordinances, as the special means of our spiritual comfort.

And by this practice of our Savior let us all be stirred up to this holy duty: Shall Christ pray, and not thou? Is he tied, and wilt thou be free? Be ashamed of thy profaneness, thou that never prayest: and say not that thou goest to the Church, and prayest with the congregation, for therein 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 go aside to his private prayers. And let us further here learn one to pray for another. Shall Christ pray for us, and not we for our selves? he for us all, and not we one for another? And the better to stir us up to this duty, let us consider that prayer hath three excellencies above other duties which we perform to our brethren.

First, it is the cheapest and easiest for the giver (I mean to a sanctified man) for he who for want of ability cannot give alms, nor lend to his poor brother; nor for want of wisdom can give counsel, 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 do nothing else can do this: and this the poor may do for the rich, as well as the rich for the poor.

Secondly, it is the most powerful and profitable for the receiver. An alms we see how much it is: Counsel we see how good it is; and what good they will do us is easily perceived: but what good a good man's prayer doth for thee is past knowledge, and beyond all measure. Giving and lending may help thee before men: prayer prevails with God, and pulls down blessings of all sorts; and those good things we often imagine to come other ways, are sent us from God upon the prayers of God's children.

Thirdly, it hath this peculiar honor more then any other duty, that it is profitable both to the giver and receiver. As it procures those good things upon thy friend thou prayest for, so it returns also into thine own bosom, and brings down the same or greater blessings upon thyself.

Therefore (for a conclusion of the first part) let us above all duties not forget to pray for our absent friends. When they are present we do such duties as may let them see we love them: and when they are absent, let us pray for them; that doth testify to God that we love them. And no better duty can we perform to this noble voyage now in hand, then earnestly to commend it to the Lord. Men may furnish it, but God must bless it, and prayer must procure that blessing. Money may win, and profit may allure men to assist it: but prayer alone can prevail with God to bless it. Some engage their persons, and more their purses; but our petitions shall do more good then our persons, and our prayers then our purses. Thou therefore that canst do nothing else, yet pray for us: thou that canst do more, yet pray besides: for though thou shouldest venture thy person, and engage thy money, yet let us have thy prayers also: which (if thou be as thou oughtest) will do more good then all the rest. Remember the end of this voyage is the destruction of the devils kingdom, and propagation of the Gospel. Are not these ends worthy of thy prayers? Remember thy brethren who have engaged their persons, and adventured their lives to lay the first foundation, and do now live in want of many comforts and pleasures, which thou at home enioiest. Are not these men's souls worthy of thy prayers? Canst thou open thy mouth in public or in private, and not remember them? Oh let their lives be precious, and their enterprise honorable in thine eyes: and if thou canst do nothing else, send up thy prayers to heaven for them.

And thus much for the first general part, Christ's merciful 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 converted strengthen thy brethren.

As the promise, so also the commandment upon the occasion then offered was personally directed to Peter, but from him derived to the whole Church, and every particular Christian: so that this commandment is laid upon him, not as an Apostle, but as a Christian man and a member of Christ's body: and as his case then may be the case of any man, so every man is bound to this duty: And as there is no Christian but may challenge this interest in the intercession of Christ, that by the virtue of it his faith shall not fail: so there is no man, but in his measure he is tied to the performance of this duty. For the sense of the words they are not difficult: Satan hath taken vantage of thy infirmity, and hopes to give thee such a fall, as thou shalt never recover: but I will bear thee up with my own strength: I will make thy faith to hold out, and overcome him in the end. Thou therefore when thou hast tasted of my mercy, and art raised up again from that fall, (which was so dangerous and fearful, that thy restoration is as it were another conversion) then be mindful of thy brethren, as I have been of thee, and by thy example and all other good means help forward the conversion and confirmation of them that need. The meaning is plain: let us come to the doctrines.

And first of all, whereas Christ saith, When thou art converted, &c. we learn, that a man is not borne in the state of grace, and favor of God, but there is a certain appointed time of every man's conversion: When thou art: therefore there is a time when a man is not. Now the time of a man's conversion is first especially in God's hand, but partly also in our own. For the first, David saith, My times (O Lord) are in thy hand. If all the times and changes of his life, then especially the time of his conversion. Now it is in God's hand, not only because he gives the grace, and opens, softens, and prepares the heart; but further because he gives the means of a man's conversion. He sent out his word and healed them, saith the Prophet. It is also in a man's hand when God vouchsafes to give a man the means of vocation and conversion (as to us at this day:) this time is therefore called the acceptable time and day of salvation. Now then it concerns everyone of us to look to our selves. Art thou changed and renewed since thou wast borne? Knowest thou the time and the means? And doest thou discern the fruits and effects of thy conversion? Thou art a happy creature. If not, and thou die so, it had been good for thee thou hadst never been. And say not, thou wast converted, but thou hast forgotten it: for canst thou forget the time when thou wast married? when thy eldest son was borne? when thy ships came home? when a great and unexpected inheritance fell unto thee? Much less possible is it for the soul that is truly turned to God, to forget the time and circumstances of his conversion. We may be sure Peter never forgot all his life long how Christ looked at him: for that was the blessed hour of his conversion: so the hour and time of our conversion is when Christ will vouchsafe to look upon us. Now though his corporal presence be removed, he is present in his spirit, in his power and his grace, and looks mercifully upon us every day in his holy word. Oh then remember Peter, who at the first look of Christ went out and wept for his sin, and be ashamed that thou hast had Christ look so many hundred times upon thee, and all in vain.

In the next place, whereas Christ bids Peter when he is converted, strengthen his brethren, as though then a man was fitted to do good to others, when he is himself converted, and not till then: we may here learn the true cause why men are so negligent in performance of duties to others, even because themselves are unsanctified men: for true love begins at home: and how can he love another, that loves not himself? or care for another's good, that neglects his own? Seest thou therefore a Magistrate that governs not his people carefully, but lets all run as it will, and himself takes his ease, follows his pleasure, or fills his purse? The cause is, he is a carnal man, and unsanctified. Seest thou a Minister that receives the fleece, but feeds not the flock? The cause is, he is an unsanctified man. Seest thou a Merchant or tradesman that deceives, a master, a father, a husband, a wife, child, or servant, that are negligent or unfaithful? The cause is, they are unsanctified: for if a man were converted himself, his next care will be to do all good he can to others.

More particularly, we here see the cause why no more come in to assist this present purpose of plantation in Virginea, even because the greater part of men are unconverted & unsanctified men, and seek merely the world and themselves, and no further. They make many excuses, and devise objections; but the fountain of all is, because they may not have present profit. If other voiages be set afoot, wherein is certain and present profit, they run, and make means to get in: but this, which is of a more noble and excellent nature, and of higher and worthier ends, because it yields not present profit, it must seek them, and with much difficulty 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 stirs them! But tell them of planting a Church, of converting 10000. souls to God, they are senseless as stones: they stir no more then if men spoke of toys and trifles: nay they smile at the simplicities, and laugh in their sleeves at the silliness of such as engage themselves in such matters. But these men proclaim to the world what they be, even Sowes that still wallow in the mire of their profit and pleasure, and being themselves unconverted, have therefore no care to convert others. And in deed no marvel, if having cast all care of their own salvation behind their backs, they be insensible of others miseries.

Thirdly, inasmuch as here Christ commands him that is converted to strengthen another, it appears (by a necessary implication) of what an excellent nature godliness and holiness is; namely, of a large, a liberal, a communicating and diffusiue nature, and such as will even compel him that hath it to seek to make others as good as himself. It is not so in wealth, honor, learning, wisdom, authority, estimation. You shall not hear a carnal man say, Oh that everyone were as wealthy as I, as wise as I, as high as I, as learned as I, as highly in the Kings favor as I, as well esteemed, and as much followed as I: no, for these are of a base and retractive nature, and do imprison and close up the heart of man: but grace is of a high and royal nature, and enlargeth his heart that possesseth it: Oh (saith Mises) • hat all God's people did prophecy as well as I. And Paul he cricth, I wish that all beer present were as I am, except these bonds. We would rather have said, I would you had my bonds: I wish you were in prison in my room. But he contrariwife wisheth not any man in his bonds; but that they were as holy, and patient, and learned, and zealous, and as highly in God's favor as himself. And so assuredly as many as are induced with true saving and sanctifying grace, will say with their tongues, pray in their hearts, and endeavor with their best assistance, that the poor Savages in Virginea were as good Christians as we our selves.

Lastly, out of this commandment of Christ we may further learn a doctrine specially pertinent to the present occasion, and the business now in hand: namely, that it is not voluntary or left indifferent to a man's choice, but (plainly) a necessary duty, for every Christian to labor the conversion and confirmation of others that are not: and this necessity ariseth not only from the excellent nature of religion, which desireth ever to propagate and diffuse it self, as we heard before: But especially from the power of Christ's commandment, which being vnrestrained doth absolutely bind all Christians to obedience: But here the commandment is general and unlimited to everyone that is converted to confirmt his brethren, therefore it lies upon all men by an unavoidable necessity to perform it: it being no way in the power of man to dispence with the general commandment of Christ.

Out of which ground appeareth euideutly, not only the lawfulness, but even; the excellency and goodness, and indeed the plain 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 conversion of the heathen from the devil to God: which ground being so laid, it then followeth that either we are not converted, or they are not our brethren, or else that we being converted must labor their conversion: But we by the blessing of God are converted lately from Popery, and formerly from paganism: Nor can it be denied that they (in this case) are our brethren: for the same God made them as well as us, of as good matter as he made us, gave them as perfect and good souls and bodies as to us, and the same Messiah & savior is sent to them as to us, for if a Virginian having our language had learned our religion, professed our f • ith; craved baptism, and challenged salvation by Christ: could either man deny him baptism, or would God deny him salvation? 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 means and opportunity to do it: first granting us the means to discover the land more fully then those that attempted it before us: then, to find out a fair, easy, and short passage, as though he had seated us here and them there for such an intercourse: then, giving us favor in the eyes of the sauages, who rather invite us then resist us: then, directing us to a land where is want of inhabitants, and consequently room both for them and us; and to a people inclinable (as we see by some experience already) first to civility, and so to religion: and to such a land and such a people as (more then any other people or land we know of) have the commodities which we want, and want that which we have for them. These means and opportunities, I say, being offered by God's providence unto us, it not only shows us the possibility, but lays upon us a necessity of seeking their conversions, and consequently of setting forward this plantation, without which the former cannot be: And do not think that this duty lieth more upon him or him then upon thee, for what ever thou art, if thou be converted, this duty belongs unto thee to teach others: Kings themselves are not privileged from the obedience of this duty, which Dauia knowing full well, doth publicly acknowledge to God and to his Church, saying: Restore me to the joy of thy salvation, and stablish mec with thy free spirit. Then sha'l I teach thy way unto the wicked, and sinners shall be converted unto thee: and in another place, Come (saith he) ye children, hear ken to me, I will teach you the fear of the Lord: as though he had said (as in another place) I will tell you what God hath done for my soul: thus Kings are tied, and shall you be free? and our most gracious and Christian King hath shown himself conscionablie obedient to this commandment, setting forward this blessed business by his princely privileges and gracious grants under his great seal to all the undertakers: recording it also unto all ensuing posterities, that he greatly affects the effectual prosecution and happy success of the said plantation, and commends the good desires of the undertakers, and grants these privileges for their encouragement in accomplishing so excellent a work that is so much pleasing to God and profitable to these kingdoms. And in a former grant, that his Majesty greatly commends and graciously accepts the undertakers desires for so noble a work, which by God's blessing is like to tend to the great glory of his divine Majesty, in propagating of Christian religion to such people as yet live in darkness and miserable ignorance of the true knowledge and worship of God. If then his Majesty out of his duty to God, love of his religion, and care of their souls have thus put to his royal hand for the furtherance of this blessed and worthy work, 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 upon us: for the time was when we were savage and uncivil, and worshipped the devil, as now they do, then God sent some to make us civil, others to make us Christians. If such had not been sent us we had yet continued wild and uncivil, and worshippers of the devil: for our civility we were beholden to the Romans, for our religion to the Apostles and their disciples. Did we receive 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 been if God had not sent some to ciuilize and convert us! And shall not we now labor to procure the same good ro others? Otherwise surely we are most unworthy of the favors we have received. Nay that is not all, but it appears that we are not truly and effectually converted: for if we be, then assuredly as by virtue of God's commandment We must, so out of our own conscience and fellow-feeling of our brethren's miseries, We will be most willing and joyful to procure them salvation, where of we by God's mercy and the same means are already partakers.

Out of these grounds I conclude, that for my part (without prejudice to others opinions) it is not only a lawful, but a most excellent and holy action, and, as the case now stands, so necessary, that I hold every man bound to assist, either with his Countenance, Power, and Authority (as do our gracious Sovereign and noble Prince) or with their persons, as some; or with their purses, as others of the Honorable and godly undertakers: or with their prayers and best wishes, as all, I hope, do, that love the Lord. But because the first part of this assistance belongs only to our Sovereign, none can therefore, nay none need take part in that: and as for the last, which is by prayer, seeing that the poor may do as well as the rich, I hope I may spare my labor to exhort to that, none being so profane to neglect that duty for us, unless they neglect it for themselves also. But for the middle, of purse and person; as I will press none to go in person: so those whose consciences and resolutions do press themselves, I doubt not to affirm that they adventure their lives in the most worthy action that was attempted in the Christian world these many years. But for assistance by the purse, I will here discharge my own conscience; which is, that upon the premisses before proved, and grounds formerly laid down, I hold everyone that knows the true ends of this enterprise, and is able, is bound to assist it according to that ability of his. But lest any man mistaking or abusing my words, should here cavil and say; Belike then this man holds all damned that are not adventurers to Virginea, and it is a sure sign of a profane 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 business, and true grounds and ends both of his Majesty's gracious grants, and of the undertakers adventure: which as they be ignorantly mistaken by many, so most malignantly and maliciously misreported by Papists, who mislike all things done by Protestants, and others of base mind, covetous, or otherways maleuolent spirits, who condemn all things that serve not their profit or their pleasure. But it is most certain that there be thousands in this city and kingdom, who if they knew the truth, would be more willing to assist it, then hitherto they have kept out: such therefore we are far from condemning, but leave them till they be satisfied of the truth, and then if they change not their opinion, their own consciences will condemn them, if none else would.

Secondly, though a man know it never so well, he must be of ability to contribute, or else this ties him not: for a man is bound first to maintain himself and his family, and to bear his part of the needful burdens of the Church and State where he lives: then out of that which remains, such actions as this do challenge a part. Now whether a man be able or no, he must be left to his own conscience to give judgment. But herein let a man take heed he flatter not himself: it is easy for men to decciue themselves, and the devil delights to make men betray their own souls: thou therefore that pleadest thou art not able, consider how much thou hast abroad at Interest, how much thou hast in other adventures, into which nothing but hope of present profit did allure thee: consider how much thou spendest in sports and other vanities, (besides necessary recreation) how much in plain superfluities of apparel, furniture, building or diet, all which it may be, or much of it, were better spared then spent: if thou and thy conscience do but cast up this account, thou wilt never say hereafter, thou art unable, for thou knowest how small a part of those vain expenses would have sufficed this: and that that hath done thee hurt, being vainly spent, would have done much good to this godly business: and take heed, thou that art of this mind, the time come not that thy soul wisheth a great part of that thou hast voluntarily and willfully cast away otherways, were all bestowed in this or some such action.

Thus with these two cautions I make my conclusion, that the assistance of this business is a duty that lies on all men: and that whosoever is of ability, and knows the true grounds and ends of this voyage, if he assist it not, discovers himself to be an unsanctified, unmortified, and unconverted man, negligent of his own and other men's salvations: or else Peter might have replied on Christ and said: Nay sir, I may be converted, and yet be not bound to strengthen my brethren. And this may suffice for the true meaning and right use of this text.

But now (right Honorable and beloved) seeing we are assembled peculiarly for this business, even to consecrate this enterprise to the Lord of heaven: and to send away our honorable Governor and his associates and attendants in the name of the Lord; give me leave (not as calling once into question the lawfulness of so noble an action, but) for the further clearing of the truth to them that know it not, for the justification of our course against the adversaries of all excellent exploits, for the stopping of the mouths of the malignant, and for the better satisfaction and encouragement of our selves, who either in purse or person, or both, are engaged in the action, to descend a little more particularly into consideration of the true state hereof. All I have to say I will reduce to two heads, namely, to lay down truly The encouragements. The discouragements in this business. For in this or any other action to be undertaken, if the encouragements to it, and discouragements from it, be both of them truly & justly laid down, and then weighed in the balance of wisdom, it will easily appear to men of understanding, whether the business be fitter to be undertaken, or relinquished: Answerably let us deal in the present action, and so proceed accordingly.

And first let us truly and impartially propound the discouragements that seem to attend this present intendment of plantation of an English Colony in Virginea.

The first and fundamental is the doubt of lawfulness of the action, the question being moved by many, and some not out of curiosity, nor other sinister, but conscionable and Christian respects: and this keeps many from assisting it; for how may they put their helping hands to that which they are not resolved in conscience, to be lawful and warrantable in it self? For these men's sakes, and not for such as make it but a shelter of their covetous and carnal respects, we will give passage to this objection.

And for answer hereunto; first, we freely confess an action cannot be good, excellent or honorable, and much less can it be necessary, unless it first of all appear to be lawful: secondly, for the present action, we also confess and yield to this as to a principle of Justice. A Christian may take nothing from a Heathen against his will, but in fair and lawful bargain: Abraham wanted a place to bury in, and liked a piece of land: and being a great man, and therefore feared, a just and meek man, and therefore loved of the heathen, they bad him choose where he would, and take it: No, saith Abraham, but I will buy it, and so he paid the price of it: so must all the children of Abraham do. Thirdly, it is most lawful to exchange with other Nations, for that which they may spare, and it is lawful for a Christian to have commerce in civil things even with the heathen: unless they be such of whom God hath given a plain and personal charge to the contrary, as he did to the Israelites of the cursed Canaanites, whom they were commanded to kill, and have nothing to do withal: But we have no such commandment touching the Virginians.

Upon these grounds, which I hope are undeniable, I answer more particularly to the present occasion: that first we will take nothing from the Savages by power nor pillage, by craft nor violence, neither goods, lands nor liberty, much less life (as some of other Christian nations have done, to the dishonor 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 Patents and Instructions, and such is the resolution of our Governors.

Secondly, we will exchange with them for that which they may spare, and we do need; and they shall have that which we may spare, and they do much more need. But what may they spare? first, land and room for us to plant in, their country 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 field, and the trees that have grown there it may be 1000. years (whose ancient possession to disturb, we hold no great offense:) and who knows not, but as the present state of England stands, we want room, and are likely enough to want more?

Again, they may spare us Timber, Masts, Crystall (if not better stones) Wine, Copper, Iron, Pitch, Tar, Sassasras, Sopeashes, (for all these and more, we are sure the Country yields in great abundance) and who knows not we want these, and are beholden to some for them, with whom it were better for us if we had less to do?

These things they have, these they may spare, these we need, these we will take of them. But what will we give them? first, we will give them such things as they greatly desire, and do hold a sufficient recompense for any of the foresaid commodities we take of them: but we hold it not so; and therefore out of our humanity and conscience, we will give them more, namely such things as they want and need, and are infinitely more excellent then all we take from them:and that is 1. Ciuilitie for their bodies, 2. Christianity for their souls: The first to make thē men: the second happy men; the first to cover their bodies from the shame of the world: the second, to cover their souls from the wrath of God: the less of these two (being that for the body) will make them richer then we find them. For he that hath 1000. acres, and being a civil and sociable man knows how to use it, is richer then he that hath 20000. and being a savage, cannot plow, till, plant nor set, and so receives no more profit then what the earth of it self will yield by nature: so that we are so far from disinheriting them of their possessions, or taking anything from them, that contrariwise we will make them much richer, even for matter of this life, then now they are, as they themselves will hereafter confess. Whereby appears the vanity of this objection, for when they are ciuilized, and see what they have received from us, I dare say they will never make this objection against us that these men now do. And now if the smaller and baser part of our payment be better worth then all we take from them, then it seems the second, which is the chief of all, namely, religion, they have from us for nothing: and surely so it is, they shall have it freely for God's sake, and for their souls sake: and yet we know the holy ghost hath told us, that if we communicate unto them our spiritual things, it is but a a small thing if they impart unto us their temporal: then how much smaller is it if they impart unto us their temporal, when we communicate unto them both spiritual and better temporal then we receive from them. And this may suffice for the lawfulness of the action, especially seeing whosoever would be satisfied more particularly, may have recourse to a lcarned and godly Sermon, and to a short, but a judicious and sincere declaration, well pend, both set out by authority for that end, and the truth whereof will be justified both by the Authors, and the whole body of the Counsel for that kingdom.

This discouragement troubled the conscience, the rest are rather grounded on politic and human reasons, wherein therefore I will be the shorter, and commit them to those whose element it is to consider and determine of such matters.

The second discouragement, is the difficulty of Plantation, for that the country is far off, and the passage long and dangerous, the climate hot and disagrecing with the state and temper of our bodies. For answer, if these objections proceed from malice, they are to be rejected, if from ignorance, as we rather suppose, let them then know for satisfaction, that first for the distance, it is nothing to speak of: a two months voyage, and we hope we shall shortly be able to say a months: compare it with other voyages that are of name, and it is the nearest of all. Secondly, for the passage, it is the easiest, fairest and safest that hath been discovered to any place: we come not near the Sun, nor under the AEquinoctiall line, to distemper our bodies: we have no straits to pass through, we come near no enemies country; no rocks, shelues, sands, nor unknown Islands lie in our way: we are not in danger of the Turks gallies, nor other enemies of Christian religion (who never yet did peep out of the straits of Gibraltar: ) we fear no congealed seas nor mountains of Ice, to immure us: But after we are out of our own doors (the narrow Seas) we keep a fair course, betwixt the Sun in the South on the left hand, and the Ice in the North on the right, upon the main Ocean, where we have sea room enough: And it is hard to name any other great voyage from this land, but the passage is subject either to the intemperate heat of the Sun on the one side, or the danger of the Ice on the other side; witness the voyages to the East Indies, and others into the south, and to Moscouie, Danske, and others into the North and East: only this passage into Virginea, being into the West South-west, or thereabouts, is in that true temper so fair, so safe, so secure, so easy, as though God himself had built a bridge for men to pass from England to Virginea.

And let no wise man object that our last fleet was dispersed and sore shaken by a storm; for he cannot but know that such as sails by sea must as well expect tempests of wind, as travelers on the land shewers of rain, and as he on the land is but a simple swaine, as the proverb is, that lets his business for a shewer of rain, no less is he that fears to sails on the sea for a tempest of wind: but our comfort is, that as the heavens cannot give rain of themselves, but it is the Lord: nor the winds can rise of themselves, but at God's word the stormy wind ariseth, and lifteth up the waves of the Ocean: So neither Sea nor wind are in the hand or power of the devil nor the Pope, for if they were, we should never plant nor land at Virginea.

As to the third, which is the Climate, let us not abuse our selves by ignorance or vain reports, but examine the truth, look into the Mappes and Cards, or, if thou hast not skill in them, look into our Patents, or if thou canst not read, or hast them not, ask and inquire of travelers by sea or land, if the land that lieth between the 34. and 45. degrees of Northerly latitude from the AEquinoctiall line, be not far enough from the Torrida Zona, and from the distempering heat of the Sun: and though the middle of Virginea seem to be in the same position with the heart and middle of Spain, as Toledo, or thereaboutes: yet it falls out (for reasons not yet fully discerned) it is not so hot as Spain, but rather of the same temper with the South of France, which is so temperate and indifferent, as if our own were something nearer unto it, we would be well content with it. And a further evidence that all this is true, we have from the experience of a Virginean, that was with us here in England, whose skin (though he had gone naked all his life, till our men persuaded him to be clothed) was so far from a Moors or East or West Indians, that it was little more black or tawnie, then one of ours would be if he should go naked in the South of England. And to that experience add a better, namely of our brethren in Virginea, who some of them have been there many years, and do not complain of any alteration, caused by distemper of the Climate.

The third discouragement is, that it hath so poor and small a beginning, and is thereupon subject to the mocks and floutes of many, who say it is but the action of a few private persons, and they send but poor supplies, but handfuls of men at a time, and one good ship would beat them all.

For answer, I say, many greater States (then this is like to prove) had as little or less beginnings then this hath: The Israelites went down into Egypt, being but seventy souls, and were there but about two hundred years, or little more, and most of that time under miserable, bondage, yet did they grow to six hundred thousand men, beside children, and soon after to one of the greatest kingdoms of the earth: look at the beginning of Rome, how poor, how mean, how despised it was; and yet on that base beginning grew to be the Mistress of the world.

Oh but those that go in person are rakte up out of the refuse, and are a number of disordred men, unfit to bring to pass any good action: So indeed say those that lie and slander. But I answer: for the generality of them that go, they be such as offer themselves voluntarily, for none are pressed, none compelled: and they be like (for ought that I see) to those are left behind, even of all sorts better and worse. But for many that go in person, let these obiecters know, they be as good as themselves, and it may be, many degrees better. But as for mockers of this business, they are worthy no answer: yet I could tell them a sale, not unfitting them, but I will spare this place and audience, not them. But I will repeat them a true story, and leave it to themselves to make application. When God had moved the heart of Artaxerxes to send Nehemiah, and a few with him, to restore Jerusalem and build the walls, the text tells us that as that poor people were at their work, presently certain, who thought themselves no mean men, namely, Sanballat the Horonite, and Tobiah an Ammonite, were not a little stirred, and mocked the Jews, and spake in the hearing of their companions, What do these weak Jews? will they fortify? will they sacrifice? will they finish it in a day? they build, saith another; but if a fox go up he will breakdowne their stony wall: and are not the like scornful words muttered against us and this present voyage? But what were these mockers? even Horonites and Ammonites, and such as had no portion, nor right, nor memorial in Jerusalem: I wish better to our mockers, though they wish so evil to us: but let them take heed, though they care not for having portions with us in this adventure, that yet they have their right and portion and memorial in Jerusalem, or else they will prove mockers of us in jest, and of themselves in earnest. But what saith Nehemiah and the Jews that thus were flouted? Hear O our God, for we are despised, and turn their shame upon their own head, give them unto a prey in the land of their captivity, cover not their iniquity, nor let their sin be put out in thy presence, for they have provoked us before the builders. Far be it from me and us all thus to say of ours: but contrariwise I pray God this curse be far from our mockers, but I also pray they may be as far from deserving it.

But if any with no mocking spirit nor ill mind, do only for his own satisfaction further object that we send men that cannot live here, men that are in debt, men of base fashion: Indeed thus said Nabal the churl, of David and his company reproachfully, terming them, a rout of unruly servants that run away from their masters, and base fellows of whom I know not whence they are, 1. Sam. 25. 10, 11. But hoping that these do object out of better minds, I answer, first, this is true for some, not all, and so it is in every town in England. Secondly, we do and must send such as we can, not such as we would. Thirdly, if they were all, or the most, such as is objected, it is no more then we have observed 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 Roman City & State, even such as no man can without impudency compare ours with them. If any man say, this is a profane example, and a base president: let him look into God's book, and see who kept with David, and were the beginners of the kingdom of Judah: There gathered unto David all men that were in trouble, and all that were in debt, and all that were vext in mind: and David was their Prince, and they were about four hundred men. See for their number but four hundred: and for their quality, who were they? three sorts: first, me that had done some trespasses against the law, and therefore were in trouble: secondly, such as were in debt, and could not pay: thirdly, such as were malcontent at the proceedings of the State in the times of Saul, and discontented at his government: A strange kind of people, and a poor number (a man would think) to be the founders and reformers of such a kingdom. But thus hath God used to set on foot, and lay the beginnings of greatest matters, that his power might be seen in weakness, and that it might appear to be the work of God and not men's: & that therefore the glory might be his. Thus deals he in things natural, human, politic and spiritual. For the first, we see he made this goodly world out of a rude & confused chaos, and the beautiful Sun and stars out of a deformed heap. For the second, we see the mightiest Emperors of the earth that have made the Nations tremble, were at the first crying infants, kept and carried in the arms of silly women. And thirdly, forthings spiritual, the glorious Church of the New Testament, which now hath Kings to be her nursing fathers, and Queens her nursing mothers, and Princes to lick the dust of her feet; was it not begun by twelve poor men, not worthy to be looktat, and taken most of them from base, and some from bad occupations: No marvel then though it be so also in the politic body. Did not God found the first world on the only two sons of Adam, and the second on the three sons of Noah; and were not one of Adams two, and one of Noah's three apparently wicked? Were not here two strange beginnings both for number and for condition? But thus God can and will do, that men may see it, and seeing may have cause to say: A Domino factum est istuc; This is not man's power nor wit, but, this is the Lord's doing, and it is marvelous in our eyes.

If any do yet further reply and say: But it can never do well to send such fellows, such loose, lewd, licentious, riotous, and disordered men, they that cannot be kept in compass at home, how can they be ordered there? I answer, this objection is much in show, but the least of all in substance: for to say nothing that there is not that means nor occasions, to offend in many kinds that be here in abundance, we are further to know that as long as we have wise, courageous, and discreet Governors, together with the preaching of God's word, we much care not what the generality is of them that go in person; considering we find that the most disordered men that can be raked up out of the superfluity, or if you will, the very excrements, of a full and swelling State, if they be removed out of the fat and feeding ground of their native country, and from the licentiousness and too much liberty of the States where they have lived, into a more bare and barren soil, as every country is at the first, and to a harder course of life, wanting pleasures, and subject to some pinching miseries, and to a strict form of government, and severe discipline, do often become new men, even as it were cast in a new mould, and prove good and worthy instruments and members of a Common-wealth: Witness the companions of Romulus and Remus, that were the founders of the Roman State. And if you will have a more infallible testimony, look into the Scriptures, call to mind the men that came to David, 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 David's companions? are these his partakers? such fellows as these, that be the scum and skouring of the streets, and raked up out of the kennels, are like to be the founders of a worthy state. But see the shallownes of these men's conceits: for when those men had lived a while in David's fashion, and been trained up under his discipline, they were so altered and refined, that many of them (all being some four hundred (no more then a Virginean fleet) became worthy to be of the honorable order of David's Worthies, or Mightie men, and proved great statesinen in the Common-wealth, and all of them did David hold so well to have deserved, that when God gave him peaceable possession of his own, he brought up all those men every man with his household, and they dwelt in the Cittes of Hebron, where they proved good members, nay rather governors of the Common-wealth, and raised their families to greater honor then ever they had before. Now if those men so basely given, and ill qualified (as we heard afore) notwithstanding by sharp and godly discipline proved so well; how much rather may we hope the same, of our brethren gone and going to Virginea? many of whom are of good descent, of noble and generous spirits, virtuous, and valorous, and fearing God, and many ways as worthy as many of their rank that are left behind them. And to conclude, it is well enough known to them that know anything, that there are good reasons, whereupon it comes to pass that such as live 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 government: and no less good reasons are there why there is and will be better government, and better execution of laws in a little territory, then in a great and populous kingdom, and in a new begun rather then in an old and settled State: the truth whereof many of you (right Honorable and beloved) do better conceive then I can express.

As to the small number of our adventurers, besides that which was said before, let us further consider how David's kingdom began with poor four hundred men. But what saith the text? His cause being good, and so known to be, there came more day by day to David to help him, until it was a great host like the host of God. Even so we doubt not, but as God hath already augmented our numbers far above the expectation of many in the beginning: so he will also stir up the minds of worthy and generous men to assist this blessed business in purse and person, until it be grown as David's four hundred, to be as as an host of God: and I doubt not to see the day that men shall speak 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 is ill reported of by them that have been there. I answer, it is not true, in all, nor in the greater or better part; for many there be and men of worth who have been there, and report so well of it, that they will not be kept from going thither again, 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 idleness, for profit and pleasure, and some such carnal causes, and found contrariwise but cold entertainment, and that they must labor or else not eat, and be tied within the bounds of sharp laws, and severe discipline; if such base people as these, do from thence write, and here report, all evil that can be of that country, we do not marvel, for they do but like themselves, and we have ever found that all noble exploites have been so maligned and misreported by the greater part (which generally is the worse part) of men: let us take but one testimony, but that shall be beyond exception.

God with his own voice gave the Israelites the land of Canaan, and in the word of his truth told them it was a good land, and they should overcome the heathen, and enjoy it. Would a man think that after this any durst have affirmed the plain contrary? Yet mark what followed. A little afore they came to take possession, God bad them send men to search it: and such were sent as were rulers and heads of the people, of each tribe one: a man would also have thought that such men would have spoke truth. But see the corruption of man's nature, how it is given to maligning and depraving of God's blessings, especially if they be commended and advanced by some whō they affect not: for of those twelve men so sent by God's commandment, ten 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 eats up the inhabitants thereof. You shall overcome them, saith God: No, say these, we are not able to go up against this people. Thus you (right Honorable and Worshipful) that speak well of Virginea, and cannot be believed, be content, God himself, you see, was thus used, and can you look for better? But though these men (like men, or more like monsters) durst thus (as the holy Ghost saith) bring up an evil report of the land, which they had searched: yet two of the twelve stand up for the truth, (and therefore the devil got not a verdict for him) and spake boldly, The land which we walked thorough is a very good land; if the Lord love us he will bring us unto it; and fear not the people of the land, for the Lord is with us. And see the vile nature of the multitude, when they gave place to their furious passions, they rather believed those ten that spoke evil, out of their own base fear, then these two that spoke the truth, and no more then God had spoke before them; nay they would not endure to hear it well spoken of, and therefore cut them off in the midst of their relation, and outrageously cried, stone them with stones; dare they speak well of Canaan? stone them. But the God of heaven took the cause of his own truth into his hands, and delivering his servants, pronounced just 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. Secondly, on the base believers of this false report; You shall never see it, your carcases shall fall in the wilderness: but your children, which you said should be a prey to the heathen, they shall go in and possess the land which you have refused. Thirdly, on those two that spake for the truth, and stood to it with danger of their lives: Joshua and Caleb shall live, and I will bring them into the land, and their seed shall inherit it. This was the just sentence of the righteous God, which accordingly was executed upon them all. Now how fitly this story resembles the present business we have in hand, I leave it to others to make application of the particulars. I only say thus much:

The Israelites had a commandment from God to dwell in Canaan, we have leave to dwell in Virginea: they were commanded to kill the heathen, we are forbidden to kill them, but are commanded to convert them: they were mighty people, ours are ordinary: they armed, ours naked: they had walled towns, ours have scarce houels to cover them: that land flowed with milk and honey, our abounds with as good or better: they sent men to search that, so we to search this: they brought of the commodities, so have we: many slandered that country, so they do ours: more believed the slander then the truth, and so they do of ours: yet some stood boldly for the truth, and so there do in ours, and better then those that do deprave it. And as two of the twelve resisted the slander, whereby the devil had not a full Jury: So though many slanderers open their mouths against us and our land, For how can they speak good things when themselves are evil? yet I hope it is hard to find that ever twelve good men and true (as a Jury must be) did agree together to speak evil of it, and so I doubt not, the devil shall never get a verdict against us. But God whose cause we undertake, will ever and in all companies have a Caleb or Joshua ready to speak the truth, and put the slanderers to silence. There remains the application of the judgments and executions, but that belongs not to me; It is the Lord's to inflict: the slanderers die a sudden death, the believers a lingering death; far be both these curses from you all. But far be you also from deserving them.

The next discouragement, is the hard and miserable conditions of them that go and stay there, their fare, their diet, their drink, their apparel, their houses, their bedding, their lodging, are all so poor so pitiful, that no English men are able to endure it.

I answer, first, do we purpose to attempt and achieve, to begin and to perfect any noble exploit, in such fashion of life as we live in England? Let us not deceive our selves. Stately houses, costly apparel, rich furniture, soft beds, dainty fare, dalliance and pleasures, huntings and horse-races, sports and pastimes, feasts and banquets are not the means whereby our forefathers conquered kingdoms, subdued their enemies, converted heathen, ciuilized the Barbarians, and fetled their common-wealths: nay they exposed themselves to frost and cold, snow and heat, rain and tempests, hunger and thirst, and cared not what hardness, what extremity, what pinching miseries they endured, so they might achieve the ends they aimed at: and shall we think to bring to pass a matter of this honor and excellency, which the ages to come shall stand amazed to behold, and not to endure much corporal hardness? What was there ever excellent in the world that was not difficult? Nay even therefore more excellent and more esteemed because difficult: they therefore were misaduised that went to Virginea with purpose to live for the present, as they lived in England, and unworthy are they to be counted Fathers and Founders of a new Church and Common-wealth, that resolved not to undergo and endure all difficulties, miseries and hardness that flesh and blood is able to bear.

Secondly I answer, this objection yields no cause of mislike of this action more then others (seeing there never was noble action that was not subject to these miseries:) but it discovers the pusillanimitie, the baseness, the tenderness and effeminatenesse of our English people: into which our nation is now degenerate, from a strong, valiant, hardie, patient and enduring people, as our forefathers were: which comes to pass not by our peace & plenty (as some causelessly cavil) but by the abuse of thē, that is, by want of exercise of arms and activity, want of trades and labor, by our idleness, laziness and lasciviousness, wherein Cities have labored to match the Court, and the Country envies the Cities, and so now at last all turn after state and pomp and pleasures: and if any occasion fall out that men should be put to any hardness, in cold or heat, by land or sea, for diet or lodging, not one of 100. is found that can endure it: but when other people can endure winter and summer, wind and weather, sun and showers, frost and snow, hunger and thirst, in campe or garrison, by land or sea, and march on foot through snow or waters, then our men for the most part are consumed and dead, or else got home again to the fire side in England. But it was another kind of life that made our forefathers fearful to other nations, and terrible to their enemies: had they been such mecocks and milksops, as we are now, they had never expulsed the Danes, nor overcome the French; we had never quartered the arms of France, nor crowned our kings in Paris: we had never taken so many foreign Kings in the field, and sometimes on their own ground: we had never made the mightiest Emperors seek alliance and marriages with us, and some of them to come in person into our land, and fight under the banners and pay of our Kings. Thus they with labor won, what we with idleness have lost: for what is there that industry, labor, pains and patience will not win, and yet all those cannot win so much, as idleness, dainties, and effeminatenesse will easily lose: witness for proof hereof, our selves and our neighbors of the low countries: who can but wonder that will observe, what the Hollanders were an hundred years ago, how dull, how base, how poor and servile? But since they shaked oft that dull and lazy humor, put themselves to pains & labor, to endure all hardness, and undergo any extremities, are they not become for their valor, their government, their wealth, their power and their policy, even the wonder of nations? Let some ascribe this to a fortunate Constellation, others to other causes, but all wise men may casily perceive that this grew only from these two roots, of Industrie and Unity: both of them being perfected with a valor and resolution of heart to endure anything, so they might attain the honorable ends they proposed to themselves: (which whether they have not now attained, and that in so brave a fashion as is to the worlds admiration, I can say but little, but let wise men judge.) The premisses considered, were it not good for us if our people were inured to more hardness, and brought up under obedience of sharper discipline, and accustomed to less daintiness & tenderness then heretofore? And are not those to be commended, which show by their resolute undertaking of an action so honorable in the ends of it, and yet accompanied with so many difficulties, that the ancient valor of English blood is not yet extinguished? And canst not thou, who, like a Churl or an Epicure, sitst at home by the warm fire, and sayest, it is good sleeping in a whole skin; and that drinkest thy wine in boles, and stretchest thyself upon the bed of laziness, 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 deprive them of their due praises, and bring them under the compass 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 answer if the voyage were attended with as many difficulties and miseries as these men do, or any can imagine.

But now I answer more particularly, that if our men there have been at any exigence in this kind, it grew not from any necessity that must needs accompany that plantation, or that country: but proceeded plainly from the want of government, and absence of our Governors, which was caused by the hand of God, and force of tempest, which neither human wit could foresee, nor strength withstand. Or suppose something was miscarried by negligence, haste, or other human infirmity; shall one stain blemish the beauty of so fair a business? shall one particular miscarriage, overturn the frame, or condemn the substance of the whole action? Surely wisdom and good reason will not admit it. And to conclude, seeing it is known to all, that know anything in this matter, that the principal (if not the only) wound in this business hath been the want of government, there is now care taken, that (by the blessing of God) there never shall be want of that again: which being once settled, we do very well know that there will nothing else be wanting (in a short time after) needful for the comfort of man's life: In the mean time we care not (I speak in their names who go in person, of whom out of my own heart I could wish to be one myself) I say we care not what we endure, as long as we go forward in coming nearer to those high and excellent ends, which in the beginning we proposed to our selves.

The next discouragement is, the uncertainty of profit, and the long time that it must be expected, it be certain. But I will not wrong you nor myself, in seeking to say much to so base an objection. If there be any that came in only or principally for profit, or any that would so come in, I wish the latter may never be in, and the former out again. If the planting of an English Colony, in a good and fruitful soil, and of an English Church in a heathen country; if the conversion of the Heathen, if the propagating of the Gospel, and enlarging of the kingdom of Jesus Christ, be not inducements strong enough to bring them into this business, it is pity 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 live at ease and get wealth; if others that adventure their money have 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 everyone gave something to make up his adventure, then that such Nabal's should thrust in their foul feet, and trouble so worthy a business. And I could wish (for my part) that the proclamation which God enjoined to be made before the Israelites went to battle, were also made in this case: namely, that whosoever is fainthearted, let him return home again, lest his brethren's heart faint like his: for the Coward not only betrayeth himself, but daunts and discourageth others. Private ends have been the bane of many excellent exploits, and private plots for the gain of a few, have given hindrance to many good and great matters. Let us take heed of it in this present business, and all jointly with one heart aim at the general and public ends, lest we find hereafter to our shame and grief, that this one fly hath corrupted the whole box of ointment, though never so precious. Let us therefore cast aside all cogitation of profit, let us look at better things: & then I dare say unto you as Christ hath taught me, that if in this action we seek first the kingdom of God, all other things shall be added unto us: that is (applying it to the case in hand) if we first and principally seek the propagation of the Gospel and conversion of souls, God will undoubtedly make the voyage very profitable to all the adventurers and their posterities even for matter of this life: for the soil is good, the commodities many, and necessary for England, the distance not far off, the passage fair and easy, so that there wants only God's blessing to make it gainful: now the high way to obtain that, is to forget our own affections, & to neglect our own private profit in respect of God's glory; and he that is zealous of God's glory, God will be mindful of his profit: and he that seeks only or principally spiritual things, God will reward him both with those spiritual and temporal things. And as, though we may not do well to be well spoken of, yet if we do well, God will make us well thought of, and spoken of, of all good men: so though we do not intend our profit in this action, yet, if we intend God's honor, and the conversion of souls, God will assuredly send us great profit, which we may take lawfully and thankfully as his blessing.

But if it be urged further: Why is there not then present profit, at least after so many voyages and supplies sent? I answer, that profit is not the principal end of this action; if it were, what should so many of the Nobility, of the Gentry, and especially of the Clergy, have their hands in it? It is not fit for them to be Merchants: But the high and principal end being plantation, of an English Church and Common-wealth, and consequently the conversion 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 tools for all trades: but when there be sent so many that they are able to defend themselves, when they have emptied a sufficient quantity of the land from trees, & made it fit for corn, (which is the only want in that place) and when they have built their Church and Town, and have the government settled, (all which are at this day (blessed be God) in a comfortable forwardness) then it is time to expect, and then we are sure to receive such quantity of gain, as will give full contentment to every man for his monies adventured: and then for a short time of disbursements, begins a long time of profit, even so long, as (for ought that man can foresee) it will continue whilst there are men to go betwixt the two kingdoms.

The seventh and last discouragement is, That we have many enemies and mighty, and that therefore it cannot proceed to any perfection. I answer, if it had not many enemies it should not have so many friends, and it is therefore better liked of some because it is misliked of others: for there never was noble action that had not many enemies.

But what enemies have we, or are like to have? They answer, first, the Spaniard. I answer, deceive not yourselves, we have him not our enemy: for first, he is in league with us, and we doubt not but either he holds us no Heretics; or if he do, yet he hates that piece of popish doctrine, that covenants with Heretics are not to be kept: we hope they be too wise and worthy a nation to break their league and falsify the oath of God which they have made: they know the story, that when the Christians had taken truce with the Turks for a time, and within that time spying a vantage contrary to their oath, fell upon them; God, whose name was dishonored, so disposed the matter, that when in all human reason the Turks would have been slain up like sheep, and not a man left: contrariwise they had such advantage offered them, by God's own providence, that they were the conquerors and gave the Christians one of the foulest overthrows that was since the beginning of their Empire, and that Cardinal that was the Author of this periurious breach of league, was miserably, but justly massacred in a ditch, and that noble King of Hungary being of incredible valor and virtue, who gave way to this wicked counsel of the Cardinal, died there on the field in his young and flourishing age. They write that Amurathes the great Turk being thus provoked to battle, and seeing the picture of Christ on the Cross in the Christians banner, cast up his eyes and hands to heaven, and cried out as loud as he could; Oh, thou that diedst on the cross, if thou be a God, pour out thy wrath and show thy justice on this vile people that have so horribly dishonored thee, violating the oath they took in thy name, which I that sware by the name of Mahomet dare not do.

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

Again, the title that Spain may pretend, must either be Possession or the Popes gift: as for the Pope, we know indeed that a Spanish Pope gave America to a Spanish King; but the question is what right he had to give it, for Nemo dat quod non habet, and they who remember that long ago he gave away England also, cannot but know how vain & idle his gifts be: and yet if we examine the very words of his gift, they run thus, that he gives him all America, which is not actually possessed before by any other Christian Prince: so that if the grant were good, yet it seems to follow, that whosoever is possessed afore him, hath right before him. But of this part called Virginea, he never was, and we for many years have been possessed: and whereas his grant is conditional, that he shall send Preachers of the Christian faith into those parts. If we do not so into ours, let all Nations rise against us, and give it to them that better shall deserve it. The grant of America by Alexander the 6. unto Ferdinando, is restrained by Cardinal Bellarm. lib. 5. de Roma. pont. cap. 2. in fine cap. and by the Jesuit Valent. tom. 3. dispute. 1. 9. 10. punct. 7. where (although he were a Spaniard) he doubteth whether Alexander the 6. erred in this particular fact. Upon these grounds, we are persuaded that they will never offer us that indignity and injustice: but if they should, we hope then to give another answer.

What Enemies then have we? the French? Nay they are rather inclined to follow our example, & to plant in another country not far frō ours: the same also might I speak of other Christian Nations. The sauages? Nay, they invite us, and use us well: & if they were, a small matter, as long as they are their own enemies. But when they are converted and love their own souls, then they will love us also, and eternize their names who brought the Gospel to them. Thus no enemies are yet found.

But I will save their labor: We confess this action hath three great enemies: but who be they? even the Devil, Papists, and Players.

But first, let no man think much that I join them together, for I would gladly separate them, but they will not: for who but the Devil, and Papists, and Players do mock at religion, and abuse the holy Scriptures? that the Devil doth, who doubts? that the Papists do, their many books do witness, especially their damnable and hellish Prurit-anus: that Players do, too many eyes and ears can witness, some to their content, and many to their hearts grief. Seeing then they will not be separated, let them go together: the rather seeing they be all enemies to this noble action.

1 The Devil: and who can blame him? for we go to disherit him of his ancient freehold, and to deliver from out of his bondage the souls, which he hath kept so many years in thralldom: we therefore expect that he will move all the infernal powers against us, and that we shall want no hurt nor hindrance that he is able to effect. But let him and all his partakers know, we have him on our side, who was promised in the beginning to be the breaker of his head, and who accordingly trampled him under his feet, triumphed over him on the cross, and overcame him in the grave (his own den): we go to preach the faith, against which all the gates of hell shall not prevail. And for his pleading of possession, we care not: the possession is his, but the right is Christ's, and we are for him, and therefore doubt not but to bring from heaven such an Iniunction out of the highest Court of Equity, as shall remove him out of possession, maugre his malice. We know his force, his fury, his malice, his wit and subtlety: and, as the Apostle saith, we are not ignorant of his practices. But when we remember that he cannot enter into a hog, but by God's permission: when we remember that the winds and seas are not his, nor do obey him, but him that we serve: when we remember how the Apostles overthrew him, even by the preaching of the Gospel, which we carry to Virginea; these and such like considerations make us that we fear not him, and all his angels so much, as he fears the prayers of the poorest Christian in the world. And yet we will not countermine against him by charmings and enchantments, we will not cast out devils by the prince of devils, but we will only assault him with the sword of the spirit, which is the word of God: for we know that when the Apostles were to give him the great overthrow, and his deadly wound, by recovering the whole world from heathenism to Christ, this was that only weapon with which they overcame him: and though we be not so skillful fencers, nor can handle this weapon so well as they, yet we know it hath not lost his force, but is the sharp two edged sword, in whose hand soever it is used. And as long as our end is to plant and preach the Gospel, he may for our sins, and sinful carriage, hurt and hinder, but he can never overthrow the work, but contratiwise it shall be his overthrow, and the ruin of his kingdom in that country.

2 For the Papists, we know they approve nothing that Protestants undertake; but we undertook not this to be approved by thē: they would have all the glory to themselves of converting the Heathen; and if they did convert them indeed, we would commend and imitate them: but let them not envy us, for doing that which they extol in themselves. If they seek the Popes and their own glory, why should not we seek God's? If they seek God's glory, we have cause to seek it more then they: in such works as these we will never break from them, we will never forsake them: we would join with them to convert the Heathen, we would join with them to vanquish the Turk. But their blind guides the Jesuits tell them that we are cursed, and all that partake with us, and that they had better suffer Heathen and Turks then join with us. And hence is it that they malign and deprave this voyage, and we are well assured that they have filled all corners of this kingdom, with all base reports and slanders of this action, that man's wit can devise. But let them go on, we little regard it, the more they hate it, the more we love it; the more basely they speak of it, the more honourably do we hold it. Oh but the Pope will curse us. Let him do so, when he would have God the more to bless us: for what Protestant or any other did he ever curse, but God blest them the more? Leo the 10. cursed Luther, and all men expected when he should have died some horrible death: but he lived to die in his bed, and proved 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 poor Papists of the world looked when some terrible confusion should have fallen on her and her kingdom: but she lived to see the death of that Pope, and six or seven more; and more then thirty years after lived in that glory, as never Queen on the earth in more, so as all ages to come will speak of her and of her times, and of the blessings of this Church and State received by her. Sixtus the 5. cursed the French King that is: but his successor was fain to absolve him on his own conditions. Pope Paul that now is, cursed the Venetians: but was glad to receive them again, on such terms, as his best friends wish he had never begun it, and confess he hath lost more by it, then ever he can gain. He and his predecessors in that chair of pestilence, have cursed all makers and Merchants of Allom, that belong not to himself, and all others that shall any ways invade any of his revenues or Patrimony: but we see they prosper better for it; and all Princes and States go forward as they can, each one to pluck away their feathers from him, with which that proud peacock of Rome did adorn himself: 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 her curses which she hath cast out on them that shall impair or invade S. Peters Patrimony, (for so he calls his own revenues) have not prevailed, but that her glory and wealth is decayed by many degrees: so all his other causeless curses do now appear (even to many of his own) to be but flashes, and to be such thunderclaps as terrify, but strike not, and hurt nowhere, but where they are feared. Let him then curse us, when he would do us good, for we know his curse shall fall on his own head, and when he hath cursed us, the Lord will bless us in more abundance. And to conclude, we know well, that as soon as this intent and enterprize of our Nation is known at Rome, forthwith there will be a Consitory called, and consideration will be had (with wit and policy enough) what course may be taken to cross us and overturn the business. But we are prepared for it, and look for no less then all they can do: but if they have never a Gamaliel left to tell it them, let me tell them, that if this work be only of men, it will come to naught of it self without their help: but if it be of God, they cannot destroy it, but shall be found even fighters against God.

3 As for Plaiers: (pardon me right Honorable and beloved, for wronging this place and your patience with so base a subject,) 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 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 have played with better things, and such as for which, if they speedily repent not, I dare say, vengeance waits for them. But let them play on: they make men laugh on earth, but he that sits in heaven laughs them to scorn; because like the fly they so long play with the candle, till first it singe their wings, and at last burns thē altogether. But why are the Players enemies to this Plantation and do abuse it? I will tell you the causes: First, for that they are so multiplied here, that one cannot live by another, and they see that we send of all trades to Virginea, but will send no Players, which if we would do, they that remain would gain the more at home. Secondly, as the devil hates us, because we purpose not to suffer Heathens, and the Pope because we have vowed to tolerate no Papists: so do the Players, because we resolve to suffer no Idle persons in Virginea, which course if it were taken in England, they know they might turn to new occupations.

Thus the Devil, Papists, and Players, (the enemies of this action) single them asunder, or let them join their forces, we care not for their malice, we seek not their favor: nay we had rather have them all three against us then with us: and against them all, and all other that shall malign us whosoever, we say no more but this: he hath set us on work that will maintain us: and for our selves no more but this; If God be on our side, who can be against us?

And thus with an indifferent impartial eye we have observed, and laid down all the discouragements that seem to be incident to this business: and all, which I ever heard, either friend to fear, or enemy to object, and have answered them all out of the grounds of truth.

Now let us accordingly consider of the encouragements which God hath given us, to proceed in the prosecution of this enterprise.

The first encouragement is, the consideration of the excellency of the action in it self: this excellency consists of these three degrees: It is a most lawful, an honorable, and a holy action.

1 The lawfulness of this enterprize hath been, I hope, sufficiently declared already, and more may be said, if anything be further objected against it.

Secondly, the honor of this action is extraordinary, 1. in regard of the Ends, being of a more high & excellent nature then are in other voiages, which for the most part be profit and pleasure. 2. It is more honorable in regard of the undertakers. Where was there ever voyage that had such a King and such a Prince to be the Patrons and protectors of it? the one to begin, the other to second it. What voyage ever was there which had so many honorable undertakers, and of so many sorts and callings, both of the Clergy and Laity, Nobility, Gentry, and Commonaltie, City and Country, Merchants and Tradesmen, Private persons and Corporations? as though every kind and calling of men desired to have their hands in so happy a work. All which considered, give me leave to affirm (with due respect to other, and without disparagement to any) that of all voiages ever attempted in this Nation, The Virginean voyage is the most honor able.

Thirdly, this is also a holy action, in regard of the ends and purposes of it: for this action is not only lawful, so that a man in doing it may be assured he sins not, but it is moreover a holy action, even such a one as in the performance whereof a man may be assured that he pleaseth God, and shall have a bountiful reward from the mercy of God: and this is peculiar to this voyage above other. By others we may show our selves good common-wealths-men: by this good Christians. By others we may enrich our purses: but by this our consciences. Others may help us to live the more wealthily, but only this can help us to die the more comfortably. Other voiages may purchase us some praise before men, but none like this can procure us reward from God: for they that enter into voiages of certain profit for profits sake, these have their reward. But they that undertake a voyage of uncertain and future profit, and certain and present difficulties, and not for profit, but for the Gospels sake, let them know, that if he that gives a cup of cold water in Christ's name, and he that gives one penny to him whose body wants relief, cannot want his reward: then how liberally and bountifully shall he be rewarded from the Lord his God, who disburseth so great portions of his estate, for the relief of distressed and miserable souls. And of all the voiages and actions that men meddle with in this world, none can yield 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 only lawful in it self, and therefore acceptable to God, but honorable before men, and comfortable to the conscience of the doer: and therefore every wise and moral man may be allured, especially every Christian man may be encouraged to assist it.

The second encouragement is, the consideration of the friends and assistants which this business hath: which are such and so great, so many and so mighty, that whosoever compares them with the enemies before spoke of, will presently find cause to say with the Prophet, there are more with us then against us.

Our principal friend and defender is the Lord our God, the God of heaven and earth, whose king dome we go to enlarge, and to accomplish the number of his elect: and Christ Jesus, whose banner we go to display, and to bear up his standart, and erect his throne, even there where Satan's throne is: and the holy Ghost for whom we go to erect Temples, that is, to prepare the souls of men for him to dwell in, who hath told us that his delight is with the sons of men: even this God blessed forever, whose cause it is we go to maintain: whom therefore we may hope to have on our side: Nay we know we have him, and he hath vouchsafed us no small tokens and testimonies thereof.

1 By inclining the hearts of our mighty King & noble Prince, to make themselves fathers and founders of this plantation and protectors of this royal enterprize, thereby showing themselves new Constantine's or Charles the great: for by the attempting and achieving of this great work of the heathens conversion, let their highnesses be assured, the ages to come will style them by the glorious names of James the great, and Great Henry: the one for setting on foot, the other for seconding, and both for protecting so great, so gracious, and so glorious a work: This is doubtless in them, the blessed work of that mighty God, in whose hand are the hearts of Kings.

2 Inclining the hearts of so many persons of honor and high place (who cannot go in person) not only to grace the action with their presence, countenance, and commendation, but to part with so fair a portion of their estates unto it, without any assurance of present profit for the same.

3 Perswading so many of our nation (and many of them of noble blood and honorable descent) to engage not only a great part of their estates: but even their very lives and persons, for the good of this business, though it be attended with never so many dangers & difficulties, & though in the vulgar conceit (which commonly carrieth most men) so many corporal miseries are threatened on them that be the first adventurers in this plantation. And this I say was done by God's persuasion; for what man can be persuaded by a man to undertake a matter of such a nature as this is? nay we dare say, that all who are go ne thither, unless they were misled by some sinister persuasions of their own apprehensions, have gone only upon the powerful persuasion of God's spirit to their consciences: for who should persuade hereunto, but either God or the devil, or men, or a man's own reason? But the devil we all know is against it, with might and main he seeks to keep men from it, by raising slanders and putting lies into the mouths of men, to disgrace it: by these and such like means he will dissuade all he can, but persuade none. Again, we who are interested in the action, have persuaded none, have allured none, much less compelled any; but of all that have voluntarily offered themselves, or been offered by their friends, have made choice of the best (to our best skills): It remains then, that either they persuaded themselves upon some carnal hopes, (which we in charity will judge of none) or rather (which we know of some, and wish in all) that God who persuaded laphet to dwell in the tents of Shem, hath persuaded the minds of many honorable and worthy gentlemen to venture their lives in the prosequution of this noble action.

Fourthly; by inclining the hearts of the Savages, who live in that country, lovingly to call and invite us, and to use our men well, (when they themselves are well used): and by this means to make a way to their own conversions.

Fifthly, stirring up the minds of so many hundreds of good protestants and professors of true religion, to assist it with large contributions (it being a work which cannot be effected without much money, as all discreet men do see and acknowledge): insomuch as, when those worthy men and ever to be honored, that were the first undertakers of it, did even shrink to consider, what masses of money it needs must cost, and yet knew not how nor whence it would arise: the God of heaven bad them rest contented, go on with what they had in hand, and leave that care to him, who accordingly hath so wrought upon the hearts of men, that hitherto it hath been both manned and monied without all rating, taxing, or compelling, but only and wholly by voluntary contributions and continual supplies: And though the work grow so great and glorious that it seems already too heavy for the shoulders of us that hitherto have borne it: yet it pleaseth God himself so to commend it to men's hearts that we see hope enough of sufficient supply from more persons of honor and other men of all sorts and degrees: and surely we were unworthy of such a blessing, if we did not willingly acknowledge it to be as it is, even the Lord's doing and very marvelous in our eyes.

Sixthly by exciting so many thousand souls, (whose want of ability keeps them from assisting it with money) to wish well unto this action, to commend it to God, and with their continual and earnest prayers to give it all the furtherance they can: and surely where I observe how many millions of Christian souls do pour out their earnest prayers to God daily for the conversion of those poor Virginians, it makes me say of them, as holy old Ambrose said of young Augustine, for whom (whilst he lived, in the errors and vanities of his youth) his mother poured out continual prayers and tears: Sure (saith he) a soul that cost his mother so many prayers and so many tears cannot perish: So may we say populus tantarum precum perire non potest: a people that hath so many a good prayer possibly cannot perish.

And these six public evidences we have (which all the world may take notice of) that God is on our side, and doth favorably accept the enterprise of ours of carrying the Gospel to this people: Many more private favors and encouragements doth this business and the undertakers of it daily receive from God, which are all so many testimonies of his loving favor, to us and this action. And thus we have not only cause to hope, but do find and feel it in our experience that the God of heaven is a friend to this enterprize.

Our next friend and assistant is the glorious and innumerable multitude of the holy Angels: for if the Angels rejoice when one soul is converted, (which because it might seem strange, that so many great ones should joy in the salvation of One poor creature, therefore Christ hath affirmed it with his own mouth) then judge what joy is amongst that blessed fellowship, when this news comes to heaven that England hath enterprized the conversion of Virginia: whereby so many thousand souls shall be brought to heaven: oh happy man that shall help forward this work, the very Angels themselves will do him honor and service: Again if they be sent out by God for the good of all the elect, and are commanded and are willing to pitch their tents about everyone that fears God, then how much more willing will they be to assist, defend, succor and protect us in this voyage, who go about a work which pleaseth and delights them above any one thing in the world: for it is not said of anything that man can do, that it makes the Angels in heaven rejoice, but this only one the conversion of souls. Lastly if it be true that they have charge over every child of God to keep him in all his ways; then let us be assured that this action being one of the worthiest ways that ever a Christian nation walked in since the Apostles times, we shall therefore be sure of the presence and protection of God's holy Angels, to be with us and all our partakers, and namely with you (our right honorable General) and all your company, to preserve you by land and sea, at home and abroad, from the devil and all other enemies: and though our sins or yours may procure the contrary from God's justice, (which his mercy avert) yet this I dare affirm, as an undoubted truth, that it is the delight and joy of those glorious creatures to do you service for your service in this action.

Another and a comfortable friend which we have, is, the prayers and hearty welwishings of all God's children in the world, whereof as many as know it do particularly, and all do in general terms and inclusively commend us and it to the Lord: a mighty comfort is this to all you that go in person, if ever you should be in want or misery, danger, or any distress by sea or land, to remember that every day in the world there is a sacrifice offered to God, and a strong cry sent up to heaven from millions of souls for you. It is very memorable how when our noble Henry the fifth was to give the French battle at Agincourt, where were scarce 10000. English men, weak and sickly, against 60000. French (in which army was the principal Chiualrie of France) that valorous King rising up from his private prayers, and having purposely put off the battle till nine of the clock, at that hour he went in person about all the host, and cheering up his people with princely words, he bad them stand to him and fight valiantly, and fear not (saith he) but be valiant and assured of the victory: for at this hour they are praying for us at every Church in England. Semblably may you (right Honorable and beloved brethren) cheer up your spirits against all doubts and dangers whatsoever, seeing you may assure yourselves there is scarce an hour can pass, wherein you have not the prayers of many in England for you.

Thus you see our enemies, the devil, Papists and Players: and you see our friends, God, good Angels, and holy prayers: against the devil we have God: against the wicked Papists holy Angels: against plaiers, Prayers. Now if the power of the whole army of Angels be unto God, but as a drop of water to the sea: and the might of all men be inferior to the power of one Angel, and yet the prayers of one good man is able to shake hell, and make the devil tremble (which is the ringleader and chief of all our enemies) then it is apparent enough that our enemies are less then nothing to the friends that this action hath.

The third encouragement to this business, is the due consideration of the true ends of this action: for the end of any attempt, though it be the last in execution, yet is it the first in intention, and it is the end that crowns the work, and if the end and final purpose of any action be evil, that action cannot be good: and accordingly in all lawful actions the more excellent the end, the more excellent is the work: Let us therefore consider the true ends of this business, and herein I will deal 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 live in, which now by multitudes are thrust out at home, and of living a more free and pleasant and contented life: And some that go in person, as they are corrupt men may dream of greater ease and licentiousness, and therefore put themselves into the business. But as we are Christian men, as we are sanctified men the principal and predominant ends are of a far more high and excellent nature: and they be of two sorts.

First, respecting the Savages of that country: that is, the conversion of their souls (after they first be made civil men) a work so excellent as he that doth it but to one soul, hath done that which shall yield him more comfort in this life, and gain him more glory in heaven, then any one work in the world besides: and more then that, the poor souls when they are made happy by their conversions will sing forever of them that did it: Oh how beautiful are the feet of them that brought us these glad tidings!

Secondly, respecting our God, our selves, and our religion: in which respect our ends are in this business to appease and pacify the wrath of our offended Father, for sacrifices are offered to appease and propitiate. Now of all the sacrifices of the New Testament this is not the least, to offer up a sacrifice of converted Gentiles to the Lord: To me (saith Paul ) is this grace given of God, that I should be the Minister of Jesus Christ to the Gentiles, that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost. Now the sins of this our nation have been horrible, our unthankfulness for the blessings of this last age hath been intolerable: what can we offer to the Lord better, though not for satisfaction, yet for gratification, then to offer up a sacrifice of converted Gentiles?

Secondly, to honor the name of our God which by our sins hath been horribly profaned, and to advance his kingdom, which by us and our sins hath been too much hindered. Thirdly, to honor our religion, which by the politick Papists hath been in this respect disgraced. For we must confess that they in these last C. years, (such is their government, and such their obedience to their superiors: wherein we may worthily learn of them) have 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 howsoever it is to be granted, that it is held of many no small stain to our religion that we have sent none into heathen countries to convert the Savages: which accusation how true and just it is, as I will not now dispute, so this confidently I dare avow, that this enterprize taking effect will discharge us and our religion forever of that imputation: In which respect, if there were no other in the world, it is worthy to have the prayers and the purses, yea the persons and lives of the best of us all.

Fourthly, to give testimony to the world that some sparks of that spirit, which was so plentiful in the Apostles do yet remain in us: which as it made them most willing to convert the heathen world, though it cost them their lives: So the same spirit of God provokes us to help forward the conversion of that remainder of the heathen, which by them could not be finished.

These be the high and sovereign ends of this action: Now these being first laid, there follow others not to be neglected, nay the least whereof is worthy to make us willing undertakers of this business, for hereby we shall honor our selves and strengthen our selves by propagating our own religion: hereby we shall mightily advance thehonorable name of the English nation, the honor whereof we ought everyone to seek: hereby we shall mightily enrich our nation, strengthen our nauie, fortify our kingdom, and be less beholding to other nations for their commodities: and to conclude, hereby we shall rectify and reform many disorders which in this mighty and populous state are scarce possibly to be reformed without evacuation: and consequently when we have achieved all these ends, we shall eternize our own names to all ensuing posterity, as being the first beginners of one of the brauest and most excellent exploits that was attempted since the Primitive times of the Church.

And to add one word more, (but it is of much moment, we shall hereby wipe off the stain that sticks upon our nation since, (either for idleness or some other base fears, or foolish conceits) we refused the offer of the west Indies, made unto us by that famous Christopher Columbus, who upon England's refusal, tendered it to the Prince that now enioieth them. And thus I have given you a taste of the royal Encouragements which naturally and infallibly do attend this blessed business: you see the discouragements how base and idle and imaginary they be; contrariwise, the encouragements how real, solid and substantial: Now therefore let us all be exhorted and encouraged to the effectual prosecution of this enterprise unto the end.

And you first of all, right honorable and worshipful of the Counsel, and the rest of the undertakers that live here, by whose wisdom the action is to be directed, and by whose purses maintained, consider what you have entered into, even upon an action of that nature and consequence, as not only all nations stand gazing at, but even heaven and hell have taken notice of it, the holy Angels hoping, and the devils fearing what will be the issue. Therefore let all Nations see, to their amazement, the devils to their terror, the Angels to their joy, and especially our God to his glory and the honor of his truth, that the English Christians will not undertake a public action which they will not prosecute to perfection. Let us then believe no tales, regard no slanders (raised or spread by Papists or Epicures) fear no shadows, care for no oppositions, respect no losses that may befall, nor be daunted with any discouragements whatsoever; but go forward to assist this noble action with countenance and counsel, with men and money, and with continual supplies, till we have made our plantation and colonie able to subsist of it self, and till there be a Church of God established in Virginea, even there where Satan's throne is. Thus shall we honor our God, our religion, our nation, and leave that honor on our names, which shall make them flourish till the worlds end, and (which is all in all.) lay up that comfort to our souls which shall stand by us at our deaths, & speak for us to the great Judge at the last and great day.

And to you (right honorable and beloved) who engage your lives, and therefore are deepliest interested in this business, who make the greatest ventures, and bear the greatest burdens; who leave your ease and pleasures at home, and commit yourselves to the seas and winds for the good of this enterprise; you that desire to advance the Gospel of Jesus Christ, though it be with the hazard of your lives, go forward in the name of the God of heaven and earth, the God that keepeth cauenant and mercy for thousands; go on with the blessing of God, God's Angels and God's Church; cast away fear, and let nothing daunt your spirits, remembering whom you go unto, even to English men your brethren, who have broke the ice before you, and suffered that which with God's blessing you never shall; remembering what you go to do, even to display the banner of Christ Jesus, to fight with the devil and the old dragon, having Michael and his Angels on your side: to eternize your own names both here at home & amongst the Virgineans (whose Apostles you are) and to make yourselves most happy men whether you live or die: if you live, by effecting so glorious a work; if you die, by dying as Martyrs or Confessors of God's religion: and remembering lastly whom you leave behind you, even us your brethren, of whom many would go with you that yet may not, many will follow you in convenient time, and who will now go with you in our harts and prayers, and who will second you with new & fresh supplies, & who are resolved (by the grace of that God in whose name they have undertaken it) never to relinquish this action; but though all the wealth already put in were lost, will again & again renew and continue their supplies, until the Lord give the hoped harvest of our endeavors.

And thou most noble Lord, whom God hath stirred up to neglect the pleasures of England, and with Abraham to go from thy country, and for sake thy kindred and thy fathers house, to go to a Land which God will show thee, give me leave to speak the truth: Thy Ancestor many hundred years ago gained great honor to thy house; but by this action thou augmentst it. He took a King prisoner in the field in his own Land: but by the godly managing of this business, thou shalt take the Devil prisoner in open field, and in his own kingdom: nay the Gospel which thou carriest with thee shall bind him in chains, and his Angels in stronger fetters then iron, and execute upon them the judgment that is written: yea it shall lead captivity captive, and redeem the souls of men from bondage. And thus thy glory and honor of thy house is more at the last then at the first.

Go on therefore, and prosper with this thy honor, which indeed is greater then every eye discerns, even such as the present ages shortly will enjoy, and the future admire: Go forward in the strength of the Lord thy God, and make mention of his righteousness only. Look not at the gain, the wealth, the honor, the advancement of thy house that may follow and fall upon thee: but look at those high and better ends that concern the kingdom of God. Remember thou art a General of English men, nay a General of Christian men: therefore principally look to religion. You go to commend it to the heathen; then practice it your selves: make the name of Christ honorable, not hateful unto them. Suffer no Papists; let them not nestle there; nay let the name of the Pope for Popery be never heard of in Virginea. Take heed of Atheists the Devils champions: and if thou discover any, make them exemplary. And (if I may be so bold as to advise) make Atheism and other blasphemy capital, and let that be the first law made in Virginea. Suffer no Brownists, nor factious Separatists: let them keep their conventicles elsewhere: let them go and convert some other Heathen, and let us see if they can constitute such Churches really, the Idaeaes whereof they have fancied in their brains: and when they have given us any such example, we may then have some cause to follow them. Till then we will take our pattern from their betters. Especially suffer no sinful, no lewd, no licentious men, none that live not under the obedience of good laws: and let your laws be strict, especially against swearing and other profaneness. And though vain swearing by God's name be the common and crying sin of England, and no mortal, but a venial sin in Popish doctrine, yet know that it is a sin under which the earth mourns: and your land will flourish if this be repressed. Let the Sabbath be wholly and holily observed, public prayers daily frequented, idleness eschewed, and mutinies carefully prevented. Be well advised in making laws; but being made, let them be obeyed, and let none stand for scar-crows; for that is the way to make all at last to be contemned. This course take, and you shall see those who were to blame at home, will prove praise-worthy in Virginea. And you will teach us in England to know (who almost have forgot it) what an excellent thing execution of laws is in a common-wealth. But if you should aim at nothing but your private ends, and neglect religion and God's service, look for no blessing, nay look for a curse, though not on the whole action, yet on our attempt; and never think that we shall have the honor to effect it. Yet think not that our sin shall hinder the purpose of God: for when this sinful generation is consumed, God will stir up our children after us, who will learn by our example to follow it in more holy manner, and so bring it to that perfection which we for our sins and profaneness could not do. But you (right honorable) have otherwise learned Christ, and (we hope) will otherwise practice him, and will declare by your managing of this action the power of that true religion you have learned in England. Thus shall heaven and earth bless you, and for this heroical adventure of thy person and state in such a godly cause, the God of heaven will make thy name to be remembered throughout all generations: and thousands of people shall honor thy memory, and give thanks to God for thee while the world endureth.

And thou Virginea, whom though mine eyes see not, my heart shall love; how hath God honored thee! Thou hast thy name from the worthiest Queen that ever the world had: thou hast thy matter from the greatest King on earth: and thou shalt now have thy form from one of the most glorious Nations under the Sun, and under the conduct of a General of as great and ancient Nobility as ever was engaged in action of this nature. But this is but a little portion of thy honor: for thy God is coming towards thee, and in the mean time sends to thee, and salutes thee with the best blessing heaven hath, enen his blessed Gospel. Look up therefore, and lift up thy head, for thy redemption draweth nigh: and he that was the God of Israel, and is still the God of England, will shortly I doubt not bring it to pass, that men shall say, Blessed be the Lord God of Virginea; and let all Christian people say, Amen.

And this salutation doth my soul send thee, O Virginea, even this poor New-years Gift, who though I be not worthy to be thine Apostle, yet do vow and devote myself to be in England thy faithful factor and sollicitor, and most desirous to do thee any service in the Lord Jesus Christ our Savior and thine: whom we beseech for his precious blood-shedding to advance his standard amongst you, and that you may once cry for yourselves as we do now for you, Even so come Lord Jesus.