A GOOD SPEED to Virginia.  ESAY 42. 4. He shall not fail nor be discouraged till he have set judgement in the earth, and the Jles shall wait for his law. 
LONDON Printed by FELIX KYNGSTON for William Welbie, and are to be sold at his shop at the sign of the Greyhound in Paul's Churchyard. 1609.   

TO THE RIGHT NOBLE AND HONOURABLE EARLS, BARONS and Lords, and to the Right Worshipful Knights, Merchants and Gentlemen, Adventurers for the plantation of Virginea, all happy and prosperous success, which may either augment your glory, or increase your wealth, or purchase your eternity.  
TIme the devourer of his own brood consumes both man and his memory. It is not brass nor marble that can perpetuate immortality of name upon the earth. Many in the world have erected fair and goodly monuments, whose memory together with their monuments is long since defaced and perished. The name, memory and actions of those men do only live in the records of eternity, which have employed their best endeavours in such virtuous and honourable enterprises, as have advanced the glory of God, and enlarged the glory and wealth of their country. It is not the house of Solomon, called the Forest of Lebanon, that continues his name and memory upon the earth at this day, but his wisdom, justice, magnificence and power, yet do and for ever shall eternize him. A right sure foundation therefore have you (my Lords and the rest of the most worthy Adventurers for Virginia) laid for the immortality of your names and memory, which, for the advancement of God's glory, the renown of his Majesty, and the good of your Country, have undertaken so honourable a project, as all posterities shall bless you, and uphold your names and memories so long as the Sun and Moon endureth: whereas they which prefer their money before virtue, their pleasure before honour, and their sensual security before heroical! adventures, shall perish with their money, die with their pleasures, and be buried in everlasting forgetfulness. The disposer of all human actions dispose your purposes, bless your Navy as he did the ships of Solomon which went to Ophie, and brought him home in one year six hundred threescore and six talents of gold. The preserver of all men preserve your persons from all perils both by sea and land; make your goings out like an host of men triumphing for the victory, and your comings in like an army dividing the spoil. And as God hath made you instruments for the enlarging of his Church militant here upon earth; so when the period of your life shall be finished, the same God make you members of his Church triumphant in Heaven.  
Amen.  
From mine house at the Northend of Scythes lane London, April 28. Anno 1609. Your Honours and Worships in all affectionate well wishing, R. G.   

GOOD SPEED TO Virginia.  josuah. 17. 14. 
Then the children of joseph spoke unto joshua, saying, why hast thou given me but one lot, and one portion to inherit, seeing I am a great people?  
joshua then answered, if thou be'st much people, get thee up to the wood, and cut trees for thyself in the land of the Perizzites, & of the Giants, if mount Ephraim be too narrow for thee.  
Then the children of joseph said, the Mountain will not be enough for us, and all the Canaanites that dwell in the low country, have Charcts of Iron as well as they in Bethshean, and in the towns of the same, as they in the valley of Israel.  
And joshua spoke unto the house of joseph, to Ephraim, and Manasses, saying, Thou art a great people, and hast great power, and shalt not have one lot.  
Therefore the Mountain shall be thine, for it is a wood, and thou shalt cut it down, and the ends of it shall be thine, & thou shalt cast out the Canaanites though they have Iron Charets', and though they be strong.  
THe heavens saith David, even the heavens are the Lords, & so is the earth, but he hath given it to the children of men. Psa. 113. 16. Yet notwithstanding the fatherly providence, & large bounty of God towards man, so improvident and irrespective is man, that he had rather live like a drone, and feed upon the fruits of other men's labours, whereunto God hath not entitled him, then look out and fly abroad, like the be to gather the pleasures and riches of the earth, which God hath given him to enjoy: whece upon it comes to pass, that although the Lord hath given the earth to the children of men, yet this earth which is man's feesimple by deed of gift from God, is the greater part of it possessed & wrongfully usurped by wild beasts, and unreasonable creatures, or by brutish savages, which by reason of their godless ignorance, & blasphemous Idolatry, are worse than those beasts which are of most wild & savage nature. As Ahab therefore sometimes said to his servants, 1. King. 22. 13. Know ye not that Ramoth Gilead was ours, and we stay & take it not out of the hands of the King of Aram? So may man say to himself: The earth was mine, God gave it me, and my posterity, by the name of the children of men, and yet I stay & take it not out of the hands of beasts, and brutish savages, which have no interest in it, because they participate rather of the nature of beasts than men.  
The Christian part of the world did plainly bewray this improvident and irrespective neglect of God's providence and bounty. When Christopher Columbus made proffer to the Kings of England, Portugal, and Spain, to invest them with the most precious and richest veins of the whole earth, never known before: but this offer was not only rejected, but the man himself, who deserves ever to be renowned, was (of us English especially) scorned & accounted for an idle Novellist. Some think it was because of his poor apparel, and simple looks, but surely it is rather to be imputed to the improvidency & imprudency of our Nation, which hath always bred such diffidence in us, that we conceit no new report, be it never so likely, nor believe any thing be it never so probable, before we see the effects. This hath always been reported of the English, by those that have observed the nature of nations: Bodin. lib. 5. de Repub. cap. 1. reporteth, that the English were always accounted more warlike, valorous, and courageous, than the French, but the French went always beyond them in prudence, and policy. And to express the same, he useth the words of Ennius. Bellipotentes sunt magis quam sapients potentes. And it may be that this might be reported of us English, in those times when our Country was not pesteced with multitude, nor overcharged with swarms of people, for peace and plenty breed security in men: neither is it necessary for any man to believe reports, though probable, nor to follow strange projects be they never so likely, so long as he hath home inbred hopes to rely upon, and assured certainties to satisfy his future expectation.  
In those days this Kingdom was not so populous as now it is, Civil wars at home, and foreign wars abroad, did cut off the overspreading branches of our people. Our country then yielded unto all that were in it a surplusage of all necessities: it yielded preferment in due correspondency, for all degrees & sorts of men. The commons of our Country lay free and open for the poor Commons to enjoy, for there was room enough in the land for every man, so that no man needed to encroach or enclose from another, whereby it is manifest, that in those days we had no great need to follow strange reports, or to seek wild adventures, for seeing we had not only sufficiency, but an overflowing measure proportioned to every man. Religion and piety taught us, that seeing our lot was fallen unto us in a fair ground, and that we had a goodly heritage, rather to be content with our own, than either politikèly or ambitiously to undertake uncouth enterprises, unto which necessity did no way urge us.  
But now God hath prospered us with the blessings of the womb, & with the blessings of the breasts, the sword devoureth not abroad, neither is there any fear in our streets at home; so that we are now for multitude as the thousand of Manasses, and as the ten thousads of Ephraim, the Prince of peace hath joined the wood of Israel and judah in one troe. And therefore we may justly say, as the children of Israel say here to joshua, we are a great people, and the land is too narrow for us: so that whatsoever we have been, now it behooves us to be both prudent and politic, and not to deride and reject good proffers of profitable and gainful expectation, but rather to embrace every occasion which hath any probability in it of future hopes: And seeing there is neither preferment nor employment for all within the lists of our country, we might justly be accounted as in former times, both imprudent and improvident, if we will yet sit with our arms folded in our bosoms, and not rather seek after such adventures whereby the glory of God may be advanced, the territories of our kingdom enlarged, our people both preferred and employed abroad, our wants supplied at home, his majesties customs wonderfully augmented, and the honour and renown of our Nation spread and propagated to the ends of the world. Many examples might be produced to move us hereunto, but because they were the practices of rude and barharous people, they are no exemplary precedents for christians: but forasmuch as every example approved in the scripture, is a precept, I thought good to handle this conference between the tribe of joseph a family in the Israel of God, & joshua a faithful and godly Prince over the whole commonwealth of God's Israel: which to my seeming, is much like that plot which we have now in hand for Virginia; for here the people of Ephraim and of the half tribe of Manasses, are a great people, and so are we: and by reason of the multitude of their people, the land is too narrow for them; and so stands our case, whereupon they repair to 〈◊〉 to have his warrant and direction to enlarge their wooers, and so have many of our Noble men of honourable minds, worthy knights, rich merchants, & diverse other of the best disposition, solicited our joshua, and mighty Monarch, that most religious & renowned King james, that by his majesties leave, they might undertake the plantation of Virginia. Lastly, as joshua not only gives leave, but also a blessing to the children of joseph in their enterprises, so hath our gracious Sovereign granted his free Charter to our people, for the undertaking of their intended enterprise and adventure, so that from this example, there is both sufficient warrant for our King to grant his chacter for the plantation of Virginia, and sufficient warrant also for our people to undertake the same. And therefore for the better satisfying of some, and for the encouraging of all forts of people concerning this project for Virginia, let us more fully examine the particulars of this discourse between the children of joseph and joshua. First we gather from the text, that the cause why the children of joseph desired to enlarge their borders, was the multitude and greatness whereunto they were grown. God had blessed them according to the prophesy of jacob, Gen. 48. 19 So that the portion which was first thought to be roomie and large enough for them, is now too narrow and little for them. What should they do in this case? should they provide and establish laws to hinder the increase of their people, as we read of Hyppodamus, sometimes a lawgiver among the Miles●ans; whose example in government, Aristotle in his 7. book of Politics and 16. chapter, and Plato in his ●. book Delegibus, have drawn into precept and rule of policy? should they decree against building and execting houses, luniting a certain number and no more for every family in their tribe, as P●●do amongst the Corinthians sometimes did, and 〈◊〉 ●●ey of Paris of late enacted, taking order that old an● ancient houses should be repaired, but no new edifices erected. Anno. 1548? should they have pestered themselves with Inmates, and one household have received into it two or three families? They put none of these in practice, but with one consent they repair to the Magistrate, they complain that their lot is not large enough, & theyshew the reason, because they are a great people.  
There is nothing more dangerous for the estate of commonwealths, then when the people do increase to a greater multitude and number than may justly parallel with the largeness of the place and country: for hereupon comes oppression, and diverse kind of wrongs, mutinies, sedition, commotion, & rebellion, scarcity, dearth, poverty, and sundry sorts of calamities, which either breed the conversion, or eversion, of cities and commonwealths. For even as blood though it be the best humour in the body, yet if it abound in greater quantity than the state of the body will bear, doth endanger the body, & oftentimes destroys it: so although the honour of the king be in the multitude of people, Pro. 14. 28. yet when this multitude of people increaseth to over great a number, the commonwealth stands subject to many perilous inconveniences, for which cause many Nations perceiving their people to increase above a due and proportionable number, they have sent their overflowing multitudes abroad into other countries and provinces, to the ends they might preserve their own in greater peace and prosperity: so we see the husbandman deal with his grounds when they are overcharged with cattle, he removes them from one ground to another, and so he provideth ●ell both for his cattle and for his ground: and so doth the master of the bee-garden, when he soes a hive pesteted with multitudes of bees, he drives the hive, & so reapeth ● greater gain by his ware and honey.  
And hereupon many statesmen have thought nothing more profitable for populous commonwealths, then to have foreign and extern wars, to the end that thereby the superfluous branches might be cut off. This was the cause why Scipio when he had conquered Carthage, would not have it utterly ruinated, lest saith he, the Romans having no wars abroad, move civil wars amongst themselves at home: others seeing the multitude of their people increase, have planted Colonies with them, others have banished them into remote countries: and the children of joseph here being pestered with multitude come to joshua to be directed and relieved. This should teach us of this kingdom and country, prudence and providence, the Lord hath blessed us, and we are grown to be a great people, so that one lot is not sufficient for us: Our multitudes like too much blood in the body, infect our country with plague and poverty, our land hath brought forth, but it hath not milk sufficient in the breast thereof to nourish all those children which it hath brought forth, it affordeth neither employment nor preferment for those that depend upon it: And hereupon it is, that many serviceable men give themselves to lewd courses, as to robbing by the high way, theft, & cozening, sharking upon the land, piracy upon the Sea, and so are cut off by shameful and untimely death: others live profanely, riotously, and idly, to the great dishonour of Almighty God, the detriment of the commonwealth. Now our case standing thus it behoveth every one to devise a remedy for this misery: When there was no bread in Chanaan, jacob and his family sought into Egypt for corn to relieve themselves. And jacob seeing his sons destitute of counsel in that extremity, did sharply reprehend them for the dissolute managing of their present state, saying: Why gaze ye one upon another? Behold, I have heard there is food in Egypt, get ye down thither, and buy us food thence, that we may live. Even so may it be said to a company of people in this land, which do nothing but gaze one upon another, destitute of counsel, advise, and means, how to provide justly and honestly for their maintenance. They hear of honourable projects abroad, they hear of employment and preferment, they hear of plenty and abundance of many good things, of which a fruitful country largely makes offer unto them: they hear of gain and profit both to them and their posterity, they hear many honourable men, many worthy wise men, many valiant and courageous men, many rich and wealthy men, adventure their persons, their money, their ships, towards the accomplishing of so godly and memorable a dsigne, and yet they sit still following their intemperancy, incontinency, and other their luxurious and riotous courses, to the high dishonour of almighty God, to the great hurt of the commonwealth, and to their own everlasting shame and ignomy. If an honourable death were set before a virtuous mind, it would choose rather to die heroically, then live opprobriously. What then shall we think of those persons, who having an honourable life set before them, do yet choose rather to live in idleness, dishonesty & obscenity? surely they are of degenerate and dunghill minder, neither are they worthy to be nourished in the bosom of a well governed commonwealth. It was for ever a blemish to the honour and credit of Ulysses, because he feigned himself mad, and sowed salt in sreed of corn in his field, only that by such a shift he might keep himself at home, and not go with the Grecians to the siege of Troy. So let perpetual shame and dishonour attend upon all those, which doting upon their wealth, or suffeting upon their pleasures, find delays and devise shifts, either to save their purses, or their persons, from such honourable and profitable designments, as offer probable likelihoods of future good to this our country or commonwealth.  
Thus we have heard the duty of the people which is prudently and providently to consult with the magistrates, concerning the disburdening, and discharging of such unnecessary multitudes as pester a commonwealth, and also to further such enterprises either with their purses or their persons as make to the same end. Now that in next place, we are to note the direction of josua, upon the aforesaid complaint of the children of joseph, which is to enlarge their territories, and dilate their borders, by destroying Gods enemies the Perizzites, and Giants, which inhabited the valleys, bordering upon mount Ephraim, which were most abominable Idolaters, and had no knowledge of the true and only God: from whence we may learn, how odious those people are, in the sight of God, which having no knowledge of him and his worship, give that honour to the insensible and unreasonable creature, which is only due to the omnipotent and almighty Creator. For this cause hath almighty God, overthrown the mightiest Monarchies in the world, for this cause did he disperse his own Israel among the Nations, & never vouchsafed them to return again into their own land. David by way of prophecy, doth promise a blessing to those that shall take the children of the Idolatrous Babylonians and dash them against the stones, and they that have taken arms against such people, are said to fight the Lords battles. Saul had his kingdom rend from him and his posterity, because he spared Agag, that Idolatrous king of the Amalechites, whom God would not have spared: so acceptable a service is it to destroy Idolaters whom God hateth, but forasmuch as God doth not delight in blood, but rather that a sinner should convert and live, agreeable unto which, is that speech of our Saviour Christ in the Gospel, There is joy in heaven over one sinner that repenteth. It is far more commendable, and out of doubt more acceptable unto God, to reclaim an Idolater, unless we have a special commandment of God to the contrary, as Saul had then to destroy him, to win him to the faith, then to deprive him of life, and to bring him to the knowledge of God, & whom he hath sent Christ jesus: rather than to kill them in their ignorance, and so to bring them into danger both of body and soul, for they that turn many unto righteousness shall shine as the stars for evermore. Dan. 12. 3. Paul calls those whom he had won to the faith of Christ, his crown, his joy, his glory. 1. Thessa. 2. 19 20. As though they were the matter of his joy, of his crown, and of his glory. Happy therefore is he that hath an hand in turning any unto God. And he that will find delay whereby so gracious a work may be hindered, is not with God, but against God, for as much as he hinders the building up of the kingdom of God.  
And surely so desirous is man of civil society by nature, that he easily yields to discipline and government, if he see any reasonable motive to induce him to the same. For we read of certain people in Africa, inhabiting the mountain Magnan, which oftentimes do constrain strangers which travel that way, to take the government of them, and to impose laws unto them, whereby they may be justly and orderly governed: and many Nations willingly submitted themselves to the subjection of the Romans, being alured thereunto by justice, equity, clemency, and upright dealing of the Roman captains: for it is not the nature of men, but the education of men, which make them barbarous and uncivil, and therefore change the education of men, and you shall see that their nature will be greatly rectified and corrected: seeing therefore men by nature so easily yield to discipline and government upon any reasonable show of bettering their fortunes, it is every man's duty to travel both by sea and land, and to venture either with his person or with his purse, to bring the barbarous and savage people to a civil and Christian kind of government, under which they may learn how to live holily, justly, and soberly in this world, and to apprehend the means to save their souls in the world to come, rather than to destroy them, or utterly to root them out: for a wise man, but much more a Chrtstian, aught to try all means before they undertake war: di●astation and depopulation ought to be the last thing which Christians should put in practice, yet forasmuch as every example in the scripture as I said is a precept, we are warranted by this direction of joshua, to destroy wilful and convicted Idolaters, rather than to let them live, if by no other means they can be reclaimed.  
The report goeth, that in Virginia the people are savage and incredibly rude, they worship the devil, offer their young children in sacrifice unto him, wander up and down like beasts, and in manners and conditions, differ very little from beasts, having no Art, nor science, nor trade, to employ themselves, or give themselves unto, yet by nature loving and, gentle, and desirous to embrace a better condition. Oh how happy were that man which could reduce this people from brutishness, to civility, to religion, to Christianity, to the saving of their souls: happy is that man and blessed of God, whom God hath endued, either with means or will to attempt this business, but far be it from the nature of the English, to exercise any bloody cruelty amongst these people: far be it from the hearts of the English, to give them occasion, that the holy name of God, should be dishonoured among the Infidels, or that in the plantation of that continent, they should give any cause to the world, to say that they sought the wealth of that country above or before the glory of God, and the propagation of his kingdom. I remember the practice of Christopher Collombus, which he used amongst the west Indians, to persuade them to receive his Spaniards to society and commerce, which was, he observed that they were superstitiously given to worship the Moon, & by the skill he had in Astronomy, he foresaw that within three days the Moon should be eclipsed: whereupon he called them together, and told them, that he had often used his best means, to bring them to a civil, and friendly converse with strangers, but they would not hearken unto him, and therefore in the presence of them all, he called upon the Moon to revenge such a ●acha●ous people, which denied strangers so converse, and commerce with them: within three days after the Moon was much darkened by reason of the Eclipse, which when the Indians saw, they thought the Moon to be angry with them, & fearing some plague would proceed from her displeasure, they were easily induced to do whatsoever Columbus would have them. In like manner should all men use their wits in the first place, and weapons should always be the last means in all our projects. And therefore although the children of joseph have an express commandment here in this place, to destroy those Idolaters, and possess their land, yet forasmuch as we have no precept but by example, we must first try all means before weapons, and when we take them into our hands, necessity of preserving our own lives, must rather move us to destroy the enemies of God, than either ambition, or greediness of gain, or cruelty, or any private respect whatsoever.  
Now the third thing which we are to observe in this intercourse of words between the children of joseph, and josua, is the delays which the people use, and the excuses which they feign, which seem to import an impossibility, in the undertaking of josua's direction. And their delays are, that the Chanaanites were strong and well provided of warlike munition, both for their own defence, and also for the defence of those which would undertake to supplant or invade them, they had iron Charets', & such like muniments of war, so that it stood not with wisdom to make an invasion, with likelihood to make a conquest of them. This is the nature of muddy and earthly spirits, to find delays, and forge excuses in matters of least difficulty: Man sayeth, A Lion is without, I shall be slain in the street. Prou. 22. 13. What slanders did the ten spies bring upon the land of Canaan? which slanders the I sraelites made good grounds for their retiring back into Egypt, & thought them lawful excuses for them to murmur against Moses & Aaron, Han●ba had much ado to bring his Carthagenians into Italy, they alleged the tediousness of the voyage; and the inaccessible passage of the Alps. We read of Caligula, sometimes Emperor of Rome, that he on a time condemned a certain Citizen's son of Rome to be executed, & he sent for his father to see his sons execution. The father to excuse his absence, feigned himself to be sick, whereupon the Emperor sent him his horselitter, & by that means took away from him all colour of excuse. This perplexed father had good cause to find delays to keep him at home: but they that forge cavils, to withdraw themselves from such attempts whereby God may be honoured, the majesty and royalty of their King advauced, the common wealth enriched, and postrecitie provided for, would not be drawn to these attempts in caligula's horselitter, for that is too easy means to draw on such backward spirits, neither would I have them punished for their delays, as Tu●lus Hostilius sometimes punished Metius Sufferius for his delays: but I would some Diomedes would find out a means to draw them on to this enterprise, by discovering their drifts and excuses; for all that they can alleags for their backwardness, is most idle and frivolous.  
The first objection is, by what right or warrant we can enter into the land of these Savages, take away their rightful in hexitance from them, and plant ourselves in their places, being unwronged or unprovoked by them. Some affirm, and it is likely to be true, that these Savages have no particular proprietis in any part or parcel of that Country, but only a general recidencis there, as wild beasts have in the forest, for they range and wander up and down the Country, without any law or government, being led only by their own lusts and sensuality, there is not meum Ortuum amongst them: so that if the whole land should be taken from them, there is not a man that can complain of any particular wrong done unto him.  
But the answer to the foresaid objection is, that there is no intendment to take away from them by force that rightful inheritance which they have in that Country, for they are willing to entertain us, and have offered to yield into our hands on reasonable conditions, more land than we shall be able this long time to plant and manure: and out of all question upon easy composition with them, we may have as much of their Country yielded unto us, by lawful grant from them, as we can or will desire, so that we go to live peaceably among them, and not to supplant them: we desire not, neither do we intend to take any thing from them, ex pacto & iure foederis: but to compound with them for that we shall have of them: and surely except succession and election, there cannot be a more lawful entrance to a kingdom then this of ours.  
Moreover, all Politicians do with one consent, hold and maintain, that a Christian King may lawfully make war upon barbarous and Savage people, and such as live under no lawful or warrantable government, and may make a conquest of them, so that the war be undertaken to this end, to reclaim and reduce those Savages from their barbarous kind of life, and from their brutish and ferine manners, to huinanitie, piety, and honesty. Lip. lib. 5. pol. ca 8. Casman. in pol. cap. 8. Ke●kerm. lib. 7. pol. pag. 124. And Lipsius allegeth Saint Augustine for proof hereof, whose words are these: Qui licentia iniquitatis eripitur, utiliter vincitur. Those people are vanquished to their unspeakable profit and gain, which by conquest are abridged of the liberty of sin & impiety. And the same Saint Augustine hath an other golden saying to this purpose. Apud veros Dei cultores etiam illa bella peccata non sunt qua non cupiditate & crudelitate sed pacis studio geruntur, ut mali coerceantur, & boni subleventur: Amongst the true worshippers of GOD, even that war is lawful which is undertaken, not for covetousness and cruelty, but for peace and unities sake: so that lewd and wicked men may thereby be suppressed and good men maintained and relieved: whereby we see, that both in the opinion of Politicians, and also by the judgement of Augustine himself, we might lawfully make war upon the Savages of Virginia our project, having the ends aforesaid. And therefore let every man that is or will be an adventurer in this plantation, examine his whole heart, and if he find that he is drawn to partake in this business, to draw the Savages from their barbarous kind of life, to a morecivill, honest, and Christian kind of life, let him not doubt of the lawfulness of it, but let him cheerfully and liberally put his helping hand to this business.  
Secondly, they reason of the future events by those that are already past. And seeing it is above twenty years ago since this attempt was begun, and yet no good hath come of it, nor little hope of any, they hold it an unadvised course to set the same attempt on foot again: which objection of theirs is very sufficiently answered in that book entitled Nova Britannia. And indeed most childish is this objection, for neither was the end of the first attempt the same, with the end of this, nor the means, nor the managing of the means of this attempt semblable with the former, and therefore in all likelihood the event of this cannot be judged by the event of the former.  
Their second objection is, that this age will see no profit of this plantation. Which objection admit it were true, yet it is too brutish, and bewrays their neglect and incurious respect of posterity: we are not borne like beasts for our ielues, and the time present only, but besides many other things which may challenge an interest and right in us: posterity and the age yet ensuing have not the least part in our life & labours. What benefit or comfort should we have enjoyed in the things of this world, if our forefathers had not provided better for us, and been more carefully respective of posterity then for themselves? We sow, we set, we plant, we build, not so much for ourselves as for posterity; we practise the works of Godliness in this life, yet shall we not see the end of our hope before we enjoy it in the world to come: It is a blessed thing to be blessed of posterity. It was the rejoicing of the Virgin Marie, that from thenceforth all generations should call her blessed. They that do not provide for eternity, can have no assured hope of eternity, and they which only are for themselves, shall die in themselves, and shall not have a name among posterity, their roots shall be dried up beneath, and above shall their branch be cut down, their remembrance shall perish from the earth, and they shall have no name in the street, job 18. 16. 17. But the remembrance which a good man leaves behind him, is like the composition of the perfume that is made by the Art of the Apothecary; it is sweet as honey in all mouths, and as music at a banquet of wine: let it not grieve thee therefore to plant and build for posterity, for the memory of the just shall be blessed, but the name of the wicked shall rot. Prou. 10. 7.  
Others object the continual charges which will prove in their opinion very heavy and burdensome to those that shall undertake the said Plantation. These like the dog in the manger, neither eat hay themselves, neither will they suffer the Ox that would. They never think any charges too much that may any way increase their own private estate. They have thousands to bestow about the engrossing of a commodity, or upon a mortgage, or to take their Neighbour's house over his head, or to lend upon usury: but if it come to a public good, they groan under the least burden of charges that can be required of them. These men would be used like sponges, they must be squeezed, seeing they drnuke up all, and will yield to nothing, though it concern the common good never so greatly. But it is demonstratively proved in Nova Britannia, that the charges about this Plantation will be nothing, in comparison of the benefit that will grow thereof. And what notable thing I pray you can be brought to pass without charges? The things of this world are appointed unto man with such conditions as there may no profit accrue unto him without pain, nor no gain without charge: Hiel will build jericho, though the foundation of it cost him his eldest son, & the setting up of the gates cost him his youngest son: Haman will have his wicked desire upon the Jews, though it cost him ten thousand talents; So little do the wicked respect charges about the effecting of their malicious, or vain glorious attempts, condemning those that profess piety and religion, which for saving charges, neglect, and often times suffer most honourable and profitable protects to fail and fall to the ground. Without question kee that saves his money, where God's glory is to be advanced, Christian religion propagated and planted, the good of the Commonwealth increased, and the glorious renown of the King enlarged, s subject to the curse of Simon Magus, his money and he are in danger to perish together. Let none therefore find delays, or feign excuses to withhold them from this employment for Virginia, seeing every opposition against it is an opposition against God, the King, the Church, and the Commonwealth.  
Now in the last place let us hear the answer of joshua to the excuses of the children of joseph, and his answer is an exhortation, that in stead of delays they would use Art and industry in this enterprise which they were to undertake: Art in cutting down the trees and making the Country champion: Industry by taking pains to conquer and cast out those Idolatrous Canaanites, & to plant themselves in their places. From whence we are to gather, that for this present business of plantation in Virginia, there must be special choice and care had of such persons as shall be sent thither. Nature hath emptied herself in bestowing her richest treasures upon that Country; so that if Art and industry be used, as helps to Nature, it is likely to prove the happiest attempt that ever was undertaken by the English. And forasmuch as of all human Arts Political government is the chiefest, there must be a special care in the Magistrate how to carry himself in his place and order: for herein consists the very main matter of the success of this business. As therefore the Magistrate hath the eminency of dignity conferred upon him by his Prince, so must he furnish himself with eminency of virtue: for he shall the better contain others within the bounds and limits of honesty and godliness, if he first be able to contain himself. Mala anima male imperat, Plato: 1. de legibus. A Magistrate therefore must have a good conscience towards God, and he must also have a loving affection towards those over whom he hath the government. Concerning the conscience that a Magistrate must carry towards God, he must so watch over himself, that at no time he burst forth into any notorious vice, nor suffer himself to be stained with the imputation of any enormous crime; for the vices of men are holden so much the greater, by how much greater the Majesty is of the party delinquent: the blemishes of Princes are deformities, and diminutive sins in them, are sins of the highest nature. Again, he that is in place of government must know that his example prevalles much with those that are under his government, so that he shall rule his subjects better by his good example of life, then by all the laws and statutes that he can make. Lastly, a Magistrate must know that the modern times do not only behold him, but that he is subject also to the view of succeeding posterity; and therefore Tacitus doth advise Princes, lib. 4. Ann. to beware by all means that they give no occasion to Chroniclers to publish their lewd and wicked actions. Concerning his looing affection towards his subjects, his first care must be that he always seek the public good of his subjects above his own private profit: to which purpose the Emperor Adrian was wont to say; Ita se rempublicam gesturum ut sciret populi rem esse, non propriam. The example of Alexander the Great is most memorable for this purpose, who leading his soldiers through the dry and w●● places of India, had almost lost his whole army for water. At the last one of his soldiers found out the river Oxus, & brought the King water to quench his thirst: but the King powered the water upon the ground before all his soldiers, and would not drink it, speaking these words: Ego bibam? & reliqui sitient? and when he and his whole army came to the river, he would not drink before all his soldiers had quenched their thirst: giving thereby all Princes to understand, that they should provide for the good of their people before their own good. Thus in conscience towards God, and in affection towards his subjects ought a Prince to stand affected. And if he stand so affected he will punish such as are vild and vicious, and he will advance such as are verivous and well disposed; he will encourage the painful and industrious, and he will correct the idle and dissolute; he will establish true religion, and he will repress heresies and schisms; he will reiceve the weak and impotent, and he will suppress the mutinous and insolent; so that God will give a blessing, & all things will prosper under his government.  
And for as much as no policy can stand long without religion, a chief care must be had of sufficient, honest, & sober minded Ministers to teach and instruct the people both by their life and doctrine in their duty to God, and obedience to their rulers. When the T●●be of Dan went to plant themselves in La●sh, they took a Levite with them to be a father and a Priest unto them: Micah thought that the Lord would be better unto him because he had a Levite in his house. Neither do I ever read of any that ever attained unto any government of what religion soever they were, but their first care was to provide fit persons which might teach the people religion and divine worship; and therefore if this plantation should be undertaken without this care, there were small hope of any good success to come thereof. And as the Minister being a subject must yield his obedience to the Magistrate, so 〈◊〉 Magistrate must be careful to yield him countenance to keep him from neglect, and maintenance to encourage him in his ministry. And it must be specially foreseen of the Ministers that they resist Popery; for as it doth infect the mind with error, so it doth infect the manners of men with disloyalty and treachery: and lastly they must labour to preserve the unity of the spirit in the bond of peace; for if they ●nce far, or dissent among themselves, they open a gap to schism and contempt of religion. Policy thus establishing religion, and religion guiding policy; provision must be made of men furnished with Arts and trades most necessary for this business: Artificers and tradesmen must be nourished and cherished, for without Artificers and tradesmen a commonwealth cannot flourish nor endure: and therefore the Magistrate must specially regard them and respect them, and they must so carry themselves that they may be respected and cherished of the Magistrate. It is required at their hands that they be faithful, painful, and honest in their callings; for if they be thus qualified, the country itself will make them rich. Every trade hath his mystery, which is for the most part grounded upon deceit and fraud: but seeing the beginning of a common wealth is now attempted, the foundation must not be laid upon fraud and deceit, for there can no good end be expected of an evil beginning. It is required likewise that they be painful in their trades, or else the commonwealth can have little use or comfort of them. And here our English tradesmen and Artificers are to be advised that they be wary in taking the Savages to be apprentices to teach them their trade, seeing there be means of employment sufficient beside to set many thousands on work; and therefore not necessary as yet to instruct them in our trades and mysteries.  
Besides all this, industry must be also added to help Art and Nature, so that such as have no processed arts and trades, must painfully im●●●y themselves in some labour or other, to the furthering of this Plantation: a Drone will in short space devour more honey than the be can gather in a long time, and therefore the Magistrate must correct with all sharpness of discipline, those unthrifty and unprofitable Drones, which live idly: for there is a law given to the sons of Adam to labour, and to the daughters of Eve, with the sweat of their brows to get their living, and therefore it is an evangelical precept that they which will not labour must not eat. In jobs time there was a very strict order taken for such as lived idly, job 30. 5. They were chased forth from among men, and every one shouted at them as at a thief: and surely such an order must be taken with those that will not live painfully in Virginia, the rather because meat and drink, and such other necessary supplies of liveliehoode will be very precious there a while: and therefore order had more need be taken, that such provision be not consumed by unserviceable loitering companions.  
Lastly, all degrees and sorts of people which have prepared themselves for this Plantation must be admonished to preserve unity, love and concord amongst themselves: for by concord small things increase and grow to great things, but by discord great things soon come to nothing. Agesilaus being demanded why the City of Sparta was not compassed about with walls for the better defence and safety of the City, he showed unto the demandant, the Citizens and Soldiers of Sparta, all of them living and agreeing together in firm concord and unity; these, saith Agesilaus, are the walls of Sparta: and out of question so it is; concord and good agreement amongst coinhabitants is a more sure defence than walls or Castles, or any other warlike munition whatsoever. Therefore if any mutinous or seditious person dare adventure to move any matter which may tend to the breach of concord and unity, he is presently to be suppressed as a most d●●gerous enemy to the state and government there established. Now all these particulars being already not only concluded upon, but also provided for by the godly care of the counsel and Aoventurers of Virginia: I have presumed only to advise, being ●●t o●●oubt that they will be as carefully performed, as they at? already wisely and religiously determined. And thus far have I presumed in my love to the Adventurers, and liking to the enterprise, ●o deal in this business, praying as much good success to them and it, as their own hearts can desire hoping to see their expectation satisfied, and the glory of England as much increased by this their honourable attempt, as ever was the Roman Empire by the enterprises of her greatest Emperors, sorrowing with myself that I am not able neither in person nor purse to be a partaker in the business.  
FINIS.