GOOD NEWS FROM VIRGINIA.  
SENT TO THE COUNSELL and Company of VIRGINIA, resident in England.  
FROM ALEXANDER WHITAKER, THE Minister of HENRICO in Virginia.  
WHEREIN ALSO IS A NARRATION of the present State of that Country, and our Colonies there.  
Perused and published by direction from that Counsel.  
And a Preface prefixed of some matters touching that Plantation, very requisite to be made known.  
AT LONDON, Imprinted by Felix Kyngston for WILLIAM WELBY, and are to be sold at his Shop in Paul's Church yard at the sign of the Swan 1613.   

TO THE RIGHT HONOURABLE, MY VERY GOOD LORD, RALPH LORD VRE, Lord Precedent of Wales: Continuance and increase of all Honour and happiness, from Christ jesus.  
RIght Honourable, amongst the many discouragements that have attended this glorious business of the Virginian plantation: none hath been so frequent, and so forcible, as the calumnies and slanders, raised upon our Colonies, and the Country itself. These being devised by the Devil, and set abroach by idle and base companions, are blown abroad by Papists, Players and such like, till they have filled the vulgar ears▪ And having once entered, than they run (like wild fire) from man to man: for as wild fire, hardly finds a house which is not matter combustible; so these idle tales hardly meet a man who gives not (passage at the lest, if not) credit to them: whereupon the Devil and his associates (of all sorts) hold and practise this rule, 
Calumniare audacter, aliquid haeret.  as a sure Maxim, speak any thing, some will believe it; be it never so false, some will entertain it, Truth and innocency shall never so wipe it off, but some thing will stick behind. Our only comfort is (next to the assurance of God's acceptation of the work) that men of honourable minds, and ingenuous dispositions, and all that are godly-wise, will check and control these idle and slanderous surmises, as they meet with them: and for their better assistance, encouragement and direction in so doing, our Counsel and Governors hold it needful to make known to the world, such relations and informations as we receive from thence, from men of judgement and experience, and of approved faithfulness and integrity. And therefore though this ensuing Treatise (written by Master Whitaker, one of our Ministers in Virginia) was spoken there, and sent hither rather for the private use and encouragement of such, whose purses here, or persons there were engaged in the action, then with any intent to make it public: yet for the reasons aforesaid, it was held fit after mature consideration to divulge it, that so the naked and plain truth may give a just affront to the cunning and coloured falsehoods devised by the enemies of this Plantation.  
And because the man was once so well known to me (as he is still, and ever shall be beloved of me) I was desired by them, that may command me to peruse the Original itself, and for that I had (as they probably thought) some knowledge of his hand, to consider whether truly or suspiciously it bore his name. And if I found cause of the lest suspicion, to reject it: but if, by true and infallible tokens, to be his hand, then to give some testimony to the world of a truth so evident?  
Two points therefore I perceive needful to be made known, 
The f●rst point: who Master Whitaker is that wrote this Treatise.  which I desire all men to take notice of, from me, who have peculiar reason to know them both, so well, as few or no other can: first, who the Author is; and then, whether this come undoubtedly from him or no.  
The Author is Master Alexander Whitaker, Preacher to the Colony at Henrico, under the government of the valorous and worthy Knight Sir Thomas Dale, with whom also he went: he was son to that reverend renowned, Doctor Whitaker: a Master of Arts of five or six years standing in Cambridge: was seated in the North country, where he was well approved by the greatest, and beloved of his people, and had competent allowance to his good liking, and was in as good possibility of better living, as any of his time: he had also some means of his own left him by his parents: all which notwithstanding, he mee●ely of himself, for aught I know, entertained a purpose of going to Virginia, to assist that Christian plantation in the function of a Preacher of the Gospel. And having after many distractions and combats with himself (as he told me) settled his resolution, that God called him thither, and therefore he would go: He accordingly made it good, notwithstanding the earnest diswasions of many his nearest friends, and the great discouragements which he daily heard of, touching the business and Country itself: and arrived there with Sir Thomas Dale, by a very speedy and safe passage (scarce of eight weeks long) in May 1611. from whence he hath since then written many comfortable letters, both to the Counsel and Committees, and his private friends: and of late (after he had been there a year and more) hath sent us this little Treatise, which as I know assuredly to come from him, and to be a great part of it written, and all of it subscribed with his own hand. 
The second point That it is assuredly 〈◊〉 and written with his own hand.  So I dare say, if he had thought we would have published it, he would otherwise have adorned it: for I know (and so do others that know him) he is able to have written it in Latin or in Greek, and so to have decked it both for phrase and style, and other ornaments of learning and language, as might show him no unworthy son of so worthy a father: And I dare say, if he live, (be it in England or Virginia) he will in due time manifest to the world by true and good evidence, that God hath made him heir, as of divers of the holy virtues, so of a good part of the learning of his renowned father. And the more liberal am I in giving him his due, the further he is off from me, and by that means can be the less sensible of it.  
Nor speak I this so much for his sake (though I love him above many, and know it above any other) whose own deeds will sufficiently approve him. As for the truth which is so much suppressed, and that Christian plantation so much disparaged in this base world: for are they not so impudent as to say▪ who go thither but base and bankrupt persons, and who have no means of their own? or else such as are persuaded and wrought upon to go? And when they come there, are they not starved, and do they not die like dogs? But how false this is in respect of the Country, the narration interlaced in this discourse from him that lives there, will declare: and how slanderous the other is to the persons, I shall in some sort make it appear.  
I therefore hereby let all men know (and malice itself shall never disprove it) that a Scholar, a Graduate, a Preacher, well borne, and friended in England, not in debt nor disgrace, but competently provided for, and liked, and beloved where he lived, not in want, but (for a scholar, and as these days be) rich in possession, and more in possibility, of himself without any persuasion (but Gods, and his own heart) did voluntarily leave his warmenest, and to the wonder of his kindred, and amazement of them that knew him, undertook this hard, but in my judgement, heroical resolution to go to Virginia, and help to bear the name of God unto the Gentiles. Men may muse at it; some may laugh, and others wonder at it. But will you know the reason? God will be glorified in his own works, and what he hath determined to do, he will found means to bring to pass, for the perfecting therefore of this blessed work; he hath stirred up able and worthy men to undertake the manning and managing of it: Magistracy and Ministry are the strength and sinews; nay the very life and being of a Christian body politic. Therefore seeing without these all emptying of purses here, and venturing of persons thither, is to no purpose. God in his wisdom provided, and in his mercy provoked, godly and able men to furnish both these functions: and such as might at home have lived in places of honour and command, or in fashion competent and convenient to their conditions.  
And this, Right Honourable, is one of the four Arguments, and as it were plain demonstrations, that have convinced me to believe that assuredly God himself is the founder, and favourer of this Plantation. And I will crave leave of your Lordship to put them down, because I am of mind, that the want either of knowledge, or consideration hereof, hath been, and is the cause of the error and misprision of the world, touching this business; and do think that if men did ruminate, and advisedly consider of these particulars, they would reprove themselves for their former thoughts, and say plainly, Digitus Dei est hic.  
1 The marvelous and indeed miraculous deliverance of our worthy Governors, Sir Thomas Gates, Lieutenant general, and Sir George Somers, Admiral, with all their company, of some hundred and fifty persons, upon the feared and abhorred islands of the Barmudaes, without loss of one person, when the same hour nothing was before their eyes, but imminent and inevitable death; as never ship came there that perished not, so never was it heard of, that any ship wracked there, but with the death of all or most of the people, save only this of ours. O how the world should have rung of it ere this, if a far less deliverance had happened to any of the jesuitical plantations: and surely the Counsel of Virginia do wrong themselves and the business: nay they must give me leave to tell them they obscure the glory of God, if they take not order, that a full complete and plain narration of that whole action, both danger and deliverance be published to the world.  
2 The full discovery (by means of their former deliverance) of those Barmuda islands, which hitherto have been held in the world, as inaccessible, so not habitable, but so fearful, hideous and hateful, as it seemed a place abandoned of God and Man, and given up to the devils power and possession, and to be of all known places in the world, a very hell upon earth, rather than a place for men to devil in. But those honourable Gentlemen, being by the heavenly Pilot preserved upon them, where all men else perished, living there almost a year (till they had made themselves two little ships of Cedar) found it so goodly, so rich, so plentiful, so healthy, and so temperate a Country, as in so long a time, scarce three died of 150. In so much as hardly could they get their men away, when they departed: these islands being then discovered, and since possessed and planted by us, are found a habitation of such safety and security (having no enemy within nor any to be feared without, because the entrance is so difficult:) and of such plenty of all things for life; and of so good temper for health; and fraught with so many rich commodities for satisfaction of the Adventurers, as for the present they be even as a new life and a seminary to Virginia: and for the future times, it is likely will prove a matter of greater consequence, than most men think of, and of more worth, than any islands or continent discovered in our age.  
3 The special and most fatherly providence of God over this action, in upholding it when man had forsaken it, and giving it life again when man had left it for dead: for had not Sir Thomas Gates and Sir George Somers come into Virginia from the Barmudaes even when they did, the poor Colony (which during that year of their absence, by enduring the misery of misgovernment, had fallen into all extremity of distress) had been gone away, and our Plantation possessed by the Savages: and (which was much more miraculous) when they being come in, and in all about 240. persons, and in such extreme misery and famine, as the Honourable Commander was even forced to yield to that which others moved (but himself had rather have died then done) namely to put themselves to the Sea to come for England, and quit the Country: and when this (full sore against his heart) was put in execution, and every man aboard, their ordinance and Armour buried, and not an English soul left in james Town, and giving by their peal of shot, their last and woeful farewell to that pleasant land, were now with sorrowful hearts going down the River: Behold the hand of heaven from above, at the very instant, sent in the Right Honourable La war to meet them even at the rivers mouth, with provision and comforts of all kind: who if he had stayed but two Tides longer had come into Virginia, and not found one English man: whereupon they all with as much joy returned, as with sorrow they had come away, and making as it were a new entry and possession, took up their Ordnance and their Armour, and the next day received their Honourable Lord General, with all joy and applause, and from that day by God's blessing they never wanting government, they never wanted bread, for him that would take pains and do his duty. If ever the hand of God appeared in action of man, it was here most evident: for when man had forsaken this business, God took it in hand; and when men said, now hath all the earth cast off the care of this Plantation, the hand of heaven hath taken hold of it: God therefore be glorified in his own work.  
But it will be here said by such as are strangers or enemies to this business: if this Country be so rich and plentiful, and your Commanders so wise and provident, as you pretend; how could it be that they being there, and not hindered by war nor invasions, should fall into such extremities of want, as to be feign to quit the Country, and come for England, or else there to starve for want of food.  
Indeed (Right Honourable) this Objection is of such moment, as though I am unwilling to be large, yet must I needs spend some lines in giving answer; which shall be such, I hope, as shall give satisfaction to the indifferent, and stop the mouths of the malignant.  
Let therefore the Christian and courteous Reader be pleased to know, that when the two forenamed Commanders, in the great ship (called the Sea-Venture) were lost, and yet saved upon the Barmudaes, their Fleet consisting of six or seven ships more, and fraught with almost four hundred men landed (after a long and terrible tempest) in Virginia, where so many men wanting their Governors, and being too many to be commanded by the Colony they found there before them, fell first into factions, and at last into plain distractions: and so one year of misgovernment overthrew that body, which till then had prospered, and by good government was brought to so good a state, as at their landing they had corn sufficient in store, a harvest in the ground, good store of living cattle, and had the Savages in good correspondency: but this one, yea our want of government) the mos● disastrous accident that ever befell that business) brought all to nothing, for it hindered the building of houses, and planting of corn, nay it burned up the houses, and consumed the provisions; so that of good store of poultry, it left not one alive, and of six hundred living Swine, not three: and which was worse, consumed our men, and which was worst of all, it lost us the Savages, which since hath cost many a man his blood, and to this day is not recovered.  
All this while were the Commanders, and their company in the Barmudaes, where no man dreamt of them, but all the world held them dea● men; and being there where none could hear from them, nor they from any others: after almost a years absence, they go out of the rocks, in the two ships themselves there made, and going for Virginia, they landed there in the beginning of May; where expecting to found a full and well planted Colony, of six or seven hundred men, well stored with corn and cattle: (in assurance whereof, they had carried no live Hogs with them from the Barmudaes, nor other provisions, more than for a months voyage, which they might have done in as great abundance as they could have carried) they contrariwise found a poor Colony, of not an hundred men, who had endured all miseries, and more than ever we heard of; all the live-cattells, corn, and other provisions spent, and the Savages their deadly enemies. At which meeting, though there was joy to see them, who had been held so long in the bottom of the sea; yet their sweet congratulation was sharply sauced, when it was known they had no provision of their own, the Savages sought their lives, the earth could yield none, where none had been planted, and if it had, yet in May the old being spent, the new is not ready. All which considered, it soon appeared there was no human help left on earth, but with all speed to hasten for England for new provisions: which motion, though so harsh to the honourable Commander, as he had rather there have starved, yet being carried by voices, he would not overrule: and so having buried their Armour and Ordnance, they went away as we heard before.  
All this to be true, I know well, and if any man ask how I know it, for their satisfaction I answer; I have it from the faithful relation of that religious, valoutous and prudent Gentleman, Sir Thomas Gates, then and yet our Lieutenant general, who being himself in his own person a doer of much, a sufferer of more, and an eye-witness of the whole, hath since related this and much more unto me, face to face: and all that know him, know him for such a man, as well deserves to be believed.  
All which then being true (as is also well known to many my betters) then let any reasonable man judge (especially if he be experienced in such affairs) if there were not a necessary cause of their coming away, and yet neither fault in the Governor, nor want in the Country.  
My fourth and last Argument is, the stirring up of so many Honourable and worthy persons of all conditions, to disburse so freely and so willingly, such fair sums of money, and some of them even a good part of their estate, and that without any certain or apparent hope of speedy profit. This to do willingly and voluntarily, and without assurance of gain, cannot be, but the working of God to some higher end then ordinary. And if it be said, there be some, that wish their money in their purses; it may be so, but for one so base-thoughted man, I dare say we have many, that wish a great deal more out of their purses, conditionally this happy business may take good effect. And this, though it be much, yet in my judgement is but little, to this that followeth: that God should vouchsafe to stir up such able and worthy men, for the functions both of Magistracy and ministery, who upon very uncertain hope of profit, and most certain danger of life itself, should put themselves into this business, and voluntarily undergo the danger of sea, and all the miseries and difficulties that necessarily and undoubtedly attend a new Plantation. To have done this upon pressure, or by calling of Superiors or command of a State, had been little; to have done it upon safe and fair terms, and without danger, had been no great matter; to have done it upon expectation, and assurance of high rewards and present profit, had been nothing: but to do it voluntarily, upon sight of danger present and certain, but of gain future and contingent; seeing it is contrary to the course of reason, & cannot proceed from folly or madness (they being wise men) nor from humour and rashness (being stayed men) nor from malecontentednes (being men that lived in good respect at home) nor in the conceit of meriting (being not Papists, but of sound religion): It must therefore needs proceed from the extraordinary motion of God's Spirit. For if any out of ignorance or malice do object, they had nothing to do at home; it is false and frivolous; false, for they were men employed; frivolous, for many more had less to do than they, yet would not go.  
As for those that think they wanted in England, do they not see how in disgracing the persons, they honour the Country? for if they went from England to Virginia, because they were in want, and voluntarily stay there still; than it follows that Virginia is able to supply the wants of England. But how idle and slanderous that imputation is, may easily appear, if we take a view of the persons themselves. And to begin with the Magistrates and Commanders, what Noble man is there in England? what coronal or Captain in the Low-countrieses, but knows, and will acknowledge, that the Right Honourable, the Lord La war, and the Right worthy Knights, Sir Thomas Gates, Sir Thomas Dale, and Sir George Somers, be persons of honour, estimation, and good respect, and had both means and employment at home of their own: but to speak of them and other religious Gentlemen and Captains, who voluntarily left their easy, pleasant, and wealth lives in England, and betook themselves to this voyage; I will leave it to some who are better able to do it, according to their desert and worth: I will contain myself within my element, and speak of them of my own function: and amongst them, of those two especially, Master Glover, and Master Whitaker, because they went by my knowledge, but not by my procurement; for I testify it for truth, they moved me that they might go; not I them, that they would go. Master Glover an ancient Master of Arts in Cambridge, an approved Preacher in Bedford and Huntington-shire, reverenced and respected, and never wanting a competent stipend, yet of himself (I know not how, nor why) made known his desire to go to Virginia, 
Master Beard.  to a Reverend Preacher in Huntingdon, and procuring his letters to me; upon my answer came up, being a man I had never seen before: and so being well liked of the Counsel, and conditions being tendered him to his content, he went away with Sir Thomas Gates in june, 1611. but being in years, and of a weak constitution, endured not the sea and sickness of the Country, so well as younger and stronger bodies; and so after zealous and faithful performance of his Ministerial duty, whilst he was able, he gave his soul to Christ jesus (under whose banner he went to fight; and for whose glorious names sake he undertook the danger) more worthy to be accounted a true Confessor of Christ, than hundreds that are canonised in the Pope's martyrologue.  
Master Whitaker, a man borne, brought up, qualitied, and qualified, settled and provided for, as you heard before (of whom I have spoken the more, because he was of long time so well known to me) though he lived as well, and in as good case and credit, as most young men in our Church: yet voluntarily, and not suddenly; but after serious deliberation, overcoming (as himself said) many inward temptations, and outward discouragements and dissuasions; removed himself from a good stipend of value and certainty, 
About forty pound a year in a cheap Country.  and put himself into this dangerous voyage, where now he diligently preacheth, and Catechizeth: and thereby, and by other Ministerial duties, public and private (and otherwise also, for he is otherways qualitied) he performs daily and diligent Service, acceptable to God, & comfortable to our people; over whom he is Pastor: and from whence, as a token of his love and duty to the Counsel and Adventurers, and as a testimony of the good liking he conceives of the Country (by these almost two years experience) he hath sent us this plain, but pithy and godly exhortation, interlaced with narrations of many particulars touching the Country, climate, and commodities, worthy to be known of all, especially coming from one of his place and profession, and of so good experience in the matter he writes of. There is also (besides it may be some others whom I know not) Master Bucke, an able and painful Preacher: of whom I can say the less, because he was of Oxford, and unknown to me; but of whom I have heard Sir Thomas Gates give a good and worthy testimony, and he came to the Counsel, and to this employment, with the commendation of a right reverend Prelate: 
〈◊〉 Ra●●●s ●●●d Bishop of London.  but no matter though I say nothing of him; seeing I doubt not, he will shortly give notice to the world what he is, and what the country of Virginia is, and what hope there is of that Plantation; for the service whereof he hazarded his dearest life, and the rather do I expect it from him, because he is a man now of long experience, 
About some ●●a●es.  having been there so long a time, and was himself in person, in the danger and deliverance at the Barmudaes. So that now (for the conclusion) we see to our comfort, the God of heaven found us out, and made us ready to our hands, able and fit men, for the Ministerial function in this Plantation; all of them Graduates, allowed Preachers, single men, having no Pastoral Cures, nor charge of children; and as it were, every way fitted for that work. And because God would more grace this business, and honour his own work, he provided us such men as wanted neither living, nor liberty of preaching at home: (more in my judgement have they to answer for, who wanting both, will not only not go themselves, but disparaged and deprave them that go) hereafter when all is settled ●n peace and plenty, what marvel, if many, and greater than they, be willing to go. But in the infancy of this Plantation to put their lives into their hands, and under the assurance of so many dangers and difficulties, to devote themselves unto it, was certainly a holy and heroical resolution, and proceeded undoubtedly from the blessed Spirit of Christ jesus, 
1. john 3●.  who for this cause appeared, that he might dissolve the works of the Devil. And though Satan visibly and palpably reigns there, more than in any other known place of the world: yet be of courage (blessed brethren) God will tread Satan under your feet shortly, 
Rom. 1●.  and the ages to come will eternize your names, as the Apostles of Virginia.  
And thus (Right Honourable) you have the reasons that have satisfied my conscience, that this work is of God, and will therefore stand, though man should unfaithfully forsake it: and I doubt not, but if many others did know them, and consider of them, they would certainly change their minds, and say with me, Doubtless here is the finger of God. As for the continual calumnies and daily slanders raised of the place, Plantation, and persons that are in it: and the jests of profane Players, and other Sycophants, and the flouts and mocks of some, who by their age and profession should be no mockers, (for as for the rest, who can expect any better figs from thistles, or any sweeter grapes from such pricking thorns) for all those, I say, and all other discouragements and depravements of like nature, I profess I like the business the better, and have more hope of God's blessing upon it, even of that God, whose wisdom is but foolishness with worldly men, and whose ways are hid from carnal eyes.  
And these reasons, I confess, have so far prevailed with me, as this Plantation shall ever have a portion of my poor estate, and my best prayers, and my personal pains, and presence also, if God had not provided them fit men for such a work.  
There is but one thing more, that an indifferent Reader may probably stumble at, which I will briefly, and easily remove. It may be very well, (will some say) that these Honourable persons, godly Preachers, and valorous Gentlemen out of their good minds, or desire to see foreign countries, might put themselves for once into this work, but do they hold on, or are they there still? and how many of them, having once been there, will go again? or being there, would they not full gladly be at home again, if they could? Indeed, such base words are given out by some, but they be either ignorant, or malicious; and how can Ignorance or Malice speak the truth? Ignorance cannot, though it would, and Malice will not, though it can: but will your Lordship, and all men know the truth? Be pleased then to be informed, that of all the aforenamed persons of employment, Sir George Somers, that famous Sea man, our worthy Admiral, that true and constant friend to Virginia (who in his old age left a pleasant seat, a good living, and an easy life, 
In Dorsetshire.  to live and die for the good of Virginia) and that godly good Preacher, Master Glover, have both of them given their lives in this business, the former in the Barmudaes, the latter in Virginia; crying to their God with the blessed Apostle of the Gentiles (their ●ather whom they followed) We pass not at all, 
Act. 20.  neither is our life dear unto us, so that we may fulfil our course with joy, and the Ministration which we have received of the Lord jesus, to make way for the Gospel of the grace of God. 
job 2.  It was the Devil that said, Skin for skin, and all that a man hath will he give for his life: and he spoke like himself. But these Champions of Christ said, All we have, and even life itself, will we willingly give, and consecrated to God, that the Gospel may be preached, and the name of jesus Christ called upon in Virginia: and so gave up their souls to God, & their flesh to nature, honouring, and in a sort consecrating those Heathenish Earth's with their happy bodies, more worthy to be esteemed precious relics, than thousands that are preserved and adored in the Romish Church: blessed and glorious shall their portions be at the resurrection of the Just; and in the mean time their names shall flourish, when the memory of the wicked shall rot. Of the rest afore named, the worthy Knights, Sir Thomas Gates, and Sir Thomas Dale, Lieutenant and Marshal, Master Whitaker and Master Bucke, Preachers, are now in Virginia, and have been some divers years, and every one almost two years: And of them, Sir Thomas Gates hath been here once, and is gone the second time: Master Whitaker went with purpose to stay three years; which as he resolved here, so he there performs, and intends, for aught I perceive, rather to augment, then diminish the prefixed number: This Lord La-war, our honourable General, having spent some time there, for want of health was constrained to come home, but with resolution (as his Lordship spoke in an honourable presence at his return, and since hath published) to return again, and spend his life in the prosecution of that action. And if the Company were as able to furnish and sand away his Lordship with a fleet and power, sufficient, as his Lordship is ready and resolved to engage his person again, and with him many worthy Gentlemen and Captains, there would soon be, not a verbal, but a real answer given to that question, which is in all men's mouths so common; Why goes not the Lord La-war again to Virginia. And dost thou ask why his Lordship goes not again? I tell thee because thou that askest the question, and others like thee, will not put to your hands to help forward so holy and honourable a work: when the danger is past, and profit comes in, than we shall have partakers enough, but now for laying of the foundation, the world is content to look on, and ask us why we go not forward; we can answer with good consciences, we go forward according to our power, we move as we have strength, and we move no faster for want of help: let the world be like itself, and he that is filthy, let him be filthy still, he that rouseth the hog out of the mire or the worldling out of his sensuality, doth but trouble himself in vain. But you the noble and worthy Adventurers, whose hearts God hath touched, whether you be engaged in purse here, or person there, go forward, and move on, if not so fast as you would, yet as you may, let this be your comfort (besides the assured hope of gain in due time) that you move not against, but for and with God: a little strength doth prevail better with the stream, then much against it: so great means should do no good, if God were against you, but your weak means shall prevail, seeing you work with God: Go forward in that name and by the strength of the Lord your God; and rest assured that his goodness will either raise you more strength, or will make the strength you have already able to prevail: be not therefore fainthearted, but remember it is God's cause you have taken in hand. It may therefore be hindered, but cannot be overthrown. If we then, were, so base as to betray and forsake it, God whose it is will stir up our children after us, and give them that good land to enjoy, which we are not worthy of, and which nothing but our sins and sluggishness can keep from us: Let us not therefore to our own shame leave so blessed a work, to them that follow us, lest the ensuing ages say of us: 
Proverb.  Why was there such a price put into the hands of fools who had not hearts to take it? stand to it therefore and be not wanting to yourselves, and God will never be wanting to you, nor it, till his blessed providence hath brought it to pass, that men shall say, God hath made his ways known upon earth, and his saving health amongst all nations, and blessed be the Lord God, of Virginia world without end.  
And thus (Right Honourable) you may see by that, that hath been said, in what terms our Colonies now stand and what they want. It may hereby appear they have God their friend and protector, they have honourable and worthy Governors, godly and painful Preachers, a goodly Country, and no want of necessaries, since they had government, they only want the hands and help of men willing and able to do such duties of men, as be requisite in a Plantation, and the expense that principally and almost only now lies upon us, is the charge of sending away, a competent number of men, the charge whereof will be about 20. pound a man. If this were done, it would soon appear, that our cares and cost were at an end, and that a glorious and comfortable Issue is shortly to be looked for; which howsoever it may be deferred, through the backwardness of some, backsliding of others, and coldness of all: yet that it will come assuredly in the end, 
See the book called, The new life of Virginia.  the goodness, riches, and excellency of the Country, doth undoubtedly promise' us, as may appear (beside others) in the book lately put out, of Captain Smiths (who was there divers years, and whose pains and service there, deserves in my judgement high commendations,) and by this exhortation and narration of Master Whitaker, who now is there: which by direction of authority is therefore published, that the world may see how false and scandalous those imputations be that are laid upon the Country and Plantation, by some base and idle lubbers, that come from thence, and some amongst us that are ever opposite to all good public works.  
And these true and welcome news from Virginia, as they go out to the world ushered, and attended with this my poor preface, So I sand them first to your Lordship, as having a peculiar interest both in them and me: which I do not only because your Lordship▪ amongst many other of your rank and quality, is a well-willer, furtherer and advancer of this noble action: But that hereby I may make good to your Lordship, the truth of something, already past betwixt us in private discourse. And for that your Lordship knew Master Whitaker in the North, and by your peculiar knowledge of the man, and the place where he lived, can be an honourable witness with me, and an evidence beyond all exception, to a good part of what I have here said: And now what remains, but that I beseech the God of heaven to bless his own work which we have in hand, and to multiply his heavenly graces upon your Lordship: That as your Lordship hath been a Maecenas of learning, a maintainer of true religion, and a furtherer of all honourable actions and good works; So you may continued to the end and advance forward towards perfection: And so with humble recomendation of my service, do take my leave and rest  
Your Lordship's devoted in Christ, W. CRASHAWE.   

TO THE RIGHT WORSHIPFUL SIR THOMAS SMITH, KNIGHT, TREAsurer of the English Colony in Virginia: Grace and Peace be multiplied.  
RIght Worshipful, the noblest attempts have always had the most doubtful beginnings, most dangerous enemies. For wheresoever any goodness shall begin to bud forth, the Devil will labour by all means to nip it in the head. Wherhfore, I do not marvel though there have been great discouragements, and many adversaries of this Plantation. For the Devil knowing that where Christ wins, he loseth, doth with all his might and policy hinder the publishing, and propagation of the Gospel. Such was his practice to discourage the Israelites from the conquest of Canaan, raising up ten of their own Princes, that weakened the hands of their brethren. By his means also there stood up some of the Disciples that spoke against Peter, for preaching the Gospel to the Gentiles. Yea, God himself of purpose suffers the devil to rage's thus for a while, that those that are his, might be tried. And this hath been the case hitherto of this godly Plantation, this the success. But since the affairs of this Colony have now taken better footing, & are advanced by the helps of so many honourable Adventurers, I was greatly emboldened to writ these few lines of exhortation, to encourage the noble spirits of so many worthy men, to go forward in well-doing▪ Wherhfore (honoured Sir) since all the dispatches of our affairs pass through your hands, I request you to accept of my poor endeavours, and to publish it to the view of our Adventurers, that the prejudicate opinion of some, and the disheartened mind of others may be reform. The God of heaven and earth crown your undaunted spirit with his heavenly reward. And Let the beauty of the Lord our God be upon us: and direct thou the works of our hands upon us, even direct thou our handy works.  
From Henrico, this 28. of july, 1612. He that daily prayeth for the prosperity of this Plantation. ALEXANDER WHITAKER.   

GOOD NEWS FROM VIRGINIA.  ECCLESIASTES 11.1. Cast thy bread upon the waters: for after many days thou shalt find it. Aude hospes contemnere opes & te quoque dignum Finge Deo— 
BE bold my Hearers to contemn riches, and frame yourselves to walk worthy of God; for none other be worthy of God, but those that lightly esteem of riches. Nakedness is the riches of nature; virtue is the only thing that makes us rich and honourable in the eyes of wise men. poverty is a thing which most men fear, and covetous men cannot endure to behold: yet poverty with a contented mind is great riches: he truly is the only poor man, not that hath little, but which continually desireth more. Richeses (as they are esteemed) have no limits, but still cry, plus ultra, still more. Neither is any man absolutely rich, but in comparison of a poorer man, of one (I mean) that hath less than he: for if he make diligent inquiry, he may find divers richer than himself: if riches of gold and the like, had been such as the world doth esteem them, it is not likely that jesus Christ would have taken so poor a state upon him: when we esteem them at the best, they are but an heavy burden to some, an Idol to others, and profitable to few.  
Wherhfore, Solomon having before explained the marvelous vanity of riches, and how they are wont to be abused, as well of covetous, as of prodigal men: in the first six verses of this Chapter teacheth us how we may use them well, and God may make the use of them blessed unto us. In the second Chapter, he hath said, I have gathered unto me silver and gold, and the chief treasures of Kings & Provinces: And I was great, and increased above all that were before me in jerusalem: Than I looked, and behold all is vanity, and vexation of the spirit. In the Fifth Chapter, He that loveth silver, shall not be satisfied with silver; and he that loveth riches, shall be without the fruit of it. And what good cometh to the owners thereof, but the beholding thereof with their eyes. And he addeth, The satiety of the rich will not suffer him to sleep. Again, There is an evil sickness that I have seen under the Sun, Richeses reserved to the owners thereof, for their evil. Now in the beginning of this chapter, he hath set down a remedy to both these evils, whereby our riches may be made constant unto us: we may take pleasure and profit by them, and our posterity through many descents may enjoy them after us. Cast thy bread (saith he) upon the waters: why? for after many days thou shalt found it.  
The sentence is Rhetorical, full of figures, and needs some explaining. Bread in Scripture is usually taken for all kind of meat and drink, as may appear, Gen. 18.5. and in divers other places: but here (I take it) it is more generally put for all kind of Alms, of what nature soever: not only for meat and drink, money, apparel, or the like, but also for any kind of thing, whereby we may relieve the necessity of our neighbour. Waters also are here metaphorically put for all those men, who stand in need of the alms of our liberality, whether they be such as cannot, but gladly would requited us, or else such as being able, forget to be thankful.  
So that the plain meaning of the words is this. Give liberally thine alms to all sorts of men, that may stand in need of thy help: hide not thine eyes at the miserable state of the afflicted; neither stop thine ears at the cry of the poor, though they be not able to recompense thy well-doing: reproach not thine enemy, when he is punished, but rather overcome his evil deeds with thy goodness; neither suffer any to return empty handed from thee, whom God shall offer to thy liberality. For though thou canst not presently expect a plentiful reward of thy well-doing, though the persons, to whom thou hast cast thine alms, be not able to requited thee, or forgetful of good turns, yet be assured of it, that God beholdeth thy charity, and will at his appointed time requited thee, even in this world, if it be good for thee, thou shalt taste of his bounty; but in the world to come he hath reserved for thee a most glorious crown of blessed immortality. This is the soul and substance of this short sentence.  
The words naturally divide themselves into two principal parts. A Commandment to be Liberal and Charitable: and a promise of reward, which hereafter we shall found. The Commandment also containeth in it five points, touching the doctrine of Liberality.  

1 The duty to be performed, Cast thy bread: be liberal to all.  
2 The manner of bestowing our alms, by casting it away.  
3 What is to be given, Bread; all things needful, yea, and of the best kind.  
4 Who may be liberal: even those that have it: Thy bread, it must be thine own.  
5 To whom we must be liberal; to all, yea, to the Waters.   
First, we will briefly speak of these five points of this Commandment as they lie in order; and then directly come unto the promise more particularly. The enjoined duty is Liberality, which sometimes is termed Alms: sometimes more largely is used for all kind of good works, and very often is signified by the names of Charity and Brotherly love: all which being in sense and signification one, shall in the naming of them, be used all as one. Liberality is the true practice of Christian Humanity and Brotherly courtesy, one towards another. A virtue commanded by God, and commended by the examples of the best; which makes us accepted of God, and desired of men. Faith gives comfort to my soul, and ministers peace to my conscience: Hope teacheth me not to be hasty, but to wait patiently the appointed time of God; but the practice of Love maintains my Hope, and assures me that my faith is effectual; and moreover is beneficial unto others, yea, profitable to all. 
1. Cor. 13.  Now abideth Faith, Hope and Love, even these three; but the greatest of these is love. Wherhfore hath God made men great, and filled their coffers with his treasures, but that they should as faithful stewards of God's store, liberally provide for the necessity of his Saints? The richest man in the world, hath no right by nature to the things he doth possess; for naked he came into the world, and he must return naked out of the same again. Why then hath God made thee rich, and commended that to thy liberality which was not thine own; but that thou shouldest be bountiful to those whom he hath made poor?  
What goodness or excellency did God see in thee, more than in the poorest reasonable creature, before thou yet wast, that he should make thee rich, and him poor? doth it not befall to thee, as to the fool? yea verily, the condition of men in this case, 
Eccles. 3.19.  and the condition of beasts is all one: As one dieth, so dieth the other; all go to one place, and all was of the dust; and all shall return to the dust. But that which Nature hath not distinguished, the wisdom and bounty of God hath by a property of calling altered, and lending his treasures to the rich men of the world, hath showed to them an example of his Liberality, to this end, that they might be openhanded to others, distributing as faithful stewards of his gifts, according to the necessity of the Saints. Wherhfore our Saviour Christ proclaimeth, 
Matth. 24.45.  Who is a faithful servant and wise, whom his master hath made ruler over his household, to give them meat in season. Blessed is that servant, whom his master when he cometh shall find so doing. 
Galath. 6.  Saint Paul exhorteth us to do good to all, but specially to the household of faith: and writeth to Timothy, 
1. Tim. 6.17.  to charge them that be rich in this world, that they do good, and be rich in good works, ready to distribute and communicate. 
Titus 2.  He showeth Titus also, that the end of our Redemption is, that we might be zealous of good works: and therefore willeth him to affirm, 
Titus 3.  That they which have believed in God, might be careful to show forth good works, etc.  
But alas, the practice of this age is far otherwise. For those that have wealth, either abuse them to the satisfying of their prodigal lusts, in Whoring, Dicing, or Drinking, till all or the most be spent; or else (as others) use them only to look upon them, or that it might be said they have them: few or none there be, that use them aright to the glory of God, and relief of his children. God gave commandment that there should not be a beggar in Israel: but how many idle persons have we in the streets of our Cities, in the Highways, and corners of our paths, which day and night call upon the passers by, and yet remain unprovided for? How many hungry, naked, fatherless, widows, poor men and oppressed, perish for want of that which God hath lent to these rich thieves? (for no better than thieves are they, keeping up that which God gave them to disperse to holy and good uses). But what saith Solomon, 
Prou. 28.27.  He that hideth his eyes from the poor, shall have many curses.  
What shall we judge then of those men, who being rich in substance, and poor in good works? if Paul may be heard, 
Titus 3.  they have not yet believed Christ died for them. 
1. john 3 17.  If Saint john may judge, they have no love of God in them, For whosoever (saith he) hath this world's goods, and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? Surely, Christ that shall judge every man according to his works, when he shall call them to tender an account of their Stewardship, will pronounce a heavy sentence against them: 
Mat●h. 25 30  Cast those unprofitable servants into utter darkness, there shall be weeping and gnashing of teeth.  
Go too now, 
james 5.1.  you rich miserable men, weep and howl for the miseries that shall come upon you. Remember the churlishness of Nabal, 
1. Sam. 25.  and forget not the tormented tongue of Dives. Make haste either to repent betime, 
Luke 16.  or make account to hear the dreadful sentence of the great judge, 
Matth. 25.  Go ye cursed, etc. for ye have been uncharitable. But you (my brethren) in whose hearts the love of God abideth, show the bowels of your compassion to your fellow servants, as need requireth. Remember the afflictions of joseph, 
Prou. 1●. ●  and be assured of this; that he that hath mercy upon the poor, dareth unto the Lord, etc. You will help your friend, because he loves you, and is the companion of your estate. Nature teacheth us to commiserate the distresses of our brethren, because we are of the same flesh, and have our parents common. How can we then withhold the hands of our relief from those that stand in need of our help? We are all fellow-servants of one Lord and Master, jesus Christ. We have all one common Father, God the maker of heaven and earth. We are all members of one mystical body, most unseparably united to our head jesus Christ, by the power of the Holy Spirit. How then can we see our fellow-servants, our dear brethren, yea, the members of our own body to pass by us, hungry and naked, unfed, unclothed? Take heed (I beseech you) that Lazarus starve not at your doors, nor David's messengers return empty. 
1 King. 17.  If Elijah come to sojourn with you, thrust him not out of doors, thou knowest not how soon God may altar the times, and restore thine estate. The Church of Macedonia is commended, 
2. Cor. 8.  because, though they were in want themselves, yet they supplied the extreme want of other Churches, 
* 1. Cor. 16.1.  yea, if the Saints at jerusalem want, or the Churches a far off, lay up the first day of every week somewhat to sand to their relief. And so you doing, may gather comfort to yourselves, that you shall hear that comfortable sentence, Venite benedicti patris quoniam fuistis liberales: Come you blessed of my Father, receive the kingdom prepared for you; for you have been liberal, etc.  
I might say much more in the commendation of Liberality: but the time requiring less, I come now with haste unto the second point of the Commandment.  

The second manner how.  Cast thy bread, etc. What? hath God given us goods to cast them away? 
Eccles. 3.6.  yea verily, for Solomon saith, There is a time to seek, and a time to loose; a time to keep, and a time to cast away. Which time of losing and casting away the Scripture, here noteth. But by this word of casting away, is meant no violent rejecting, or negligent losing of some things that we hate or do not greatly esteem: but a liberal giving away of such things as we do possess: which may appear by these reasons.  
First by the nature of the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most usually signifieth to sand out, Mittere & emittere: and so it is used by Moses, Gen. 7.7. where he saith, that Noah sent out the Raven, and afterward the Dove twice, he useth this word continually, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & emisit: and so hath both Pagninus and M●rcerus expounded it. Secondly, it may appear by the agreement of the Text, with the verses following: for the Doctrine handled is touching Liberality, allegorically compared to the seed of bread (for so bread may be here understood) which husbandmen cast not away, but sow as well in moist, as in drier grounds: and so Tremelius doth interpret them. Now as husbandmen do not cast away their seed, which they fling into the ground, for hatred or neglect, but under hope of God's blessing: even so liberal men exercising the works of charity, do not cast away their alms, as one that casteth a bone to a dog, or flingeth dead flowers from him, etc. but freely bestow the alms of God without pride, vainglory, or disdain, yea, without hope of any restitution, or any other recompense, besides the acceptance of God, and the reward which God shall give unto him in this life, but especially in the great day of his harvest. And with this doth agreed that saying of Solomon, There is that scattereth and is more increased. 
Prou. 17.24.  So that the spirit of God teacheth us by this word of casting, how we may scatter our good deeds and bestow our alms, as that they may be accepted of God and profitable unto us. As, many ask and receive not, 
james. 4.  because they ask amiss: so the most that cast away find not, because they be illiberal in their liberality, or because they give amiss.  
Let us then learn from hence to cast away our bread freely: freely we have received our goods from God, let us freely give: so shall we become followers of God and our liberality draw toward the perfection required of us. The commandment of Christ is, 
Matth. 5.48.  that we should be perfect as our heavenly father is perfect. Now than God's liberality being perfect, let us also be perfect in our good deeds: this is a point very needful for us all to consider; for God requireth liberality from us all; and very few among the divers multitudes of givers give aright, it shall be counted a high point of wisdom in us: first, to inform ourselves thoroughly, by what means our charity may become perfect and acceptable in the sight of God, before we reach out our hands to give. Our great Master Christ, the mouth of God to man, handling the doctrine of liberality in his Sermon on the mount, 
Matth. 6.1.  hath taught us many rules touching the right manner of giving alms, which we may refer to these five points.  
First, that we give in faith, for without faith it is unpossible to please God; 
Heb▪ 1.6.  therefore without faith our alms cannot please God: the sum of which faith is this: first, that God will accept of us and our alms for his son jesus Christ's sake; for no work of any man can please God, before the man himself be approved of him, and then all our good deeds shall be accepted of him. Secondly, that we be not hasty in expecting a present recompense of reward, but to wait patiently upon God by faith for the good success of our alms. 
james 5 7.  So husbandmen that cast their seed into the ground, stay until the time of harvest, depending upon God for the fruitful increase of their labours. 
1. Cor. 3.  So Paul doth plant and Apollo's doth water, but even both these do wait upon God for the blessing of their Ministry: This is the cause why heretofore much of our alms bestowed upon the affairs of Virginia have been so cast away, that they could never be found again hitherto: for many of us have not been reconciled to God, nor approved of him. Some of our Adventurers in London have been most miserable covetous men, sold over to Usury, Extortion and Oppression. Many of the men sent hither have been Murderers, thieves, Adulterers, idle persons, and what not beside, all which persons God hateth even from his very soul: how then could their alms or any thing else which they do, be pleasing unto God? Such men's prayers are abominable in the sight of God, how much more their Alms?  
The second rule in giving is, that we give in Love, which whosoever lacketh cannot give aright, and saith Saint Paul, 
1. 〈◊〉  Though I feed the poor with all my goods and have not love, it profiteth me nothing. The sum of which love is, that out of mere pity, compassion and fellow-feeling of our neighbour's wants, we cast our bread to him; not for constraint of law, and custom of parishioners, neither for any sinister respect of praise or vainglory. Wherhfore the same Paul saith, 
Rom 12.8.  He that distributeth, let him do it with simplicity: and our Saviour Christ commandeth, 
Matth. 6.3.  that when thou d●est thine alms, let not thy left hand know what thy right hand doth.  
Thirdly, we must give our alms bountifully and with a cheerful mind: 
1. Cor. ●. ●.  but as every one wisheth in his heart, so let him give, not grudging or of necessity, for God loveth a cheerful giver: He that soweth sparingly shall reap also sparingly; and he that soweth liberally shall reap also liberally. Yet notwithstanding this bountifulness hath two proper limits, beyond which it is not to pass. First, we must be bountiful only according to ability; for if we give all at one time, we may leave ourselves naked, and be disenabled for giving any more hereafter: 
Deut. 15.4.  therefore those Papists that give away all and turn begging Friars are to be blamed, 
Luk. 3.11.  for God that hath said, there shall be poor always with you, forbiddeth in the same place, that there should be any beggar in Israel; and the rule of john Baptist is, that he that hath two coats should not give away both of them, whereby he might be left naked, but he must give one away, and reserve the other for himself. The second limit of our bounty is, that we give more or less according to the necessity of the Saints, and this Saint Paul teacheth, Rom. 12.18.  
The fourth rule of right giving, ariseth from hence, which is, that we give our alms with discretion. First, that we communicate such things as the need of our neighbour requireth; the thirsty man must have drink, the hungry and naked, meat and apparel, the imprisoned for debt, money and the like. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Secondly, we must not defer the time of our relief, jest that we give too late, when the case of our neighbour is past help: Bis dat qui cito dat: The Physician comes too late when the patiented is dead. 
Prou. 25.11.  But a word spoken in season is like apples of gold and pictures of silver: whilst thou may, then do good, thou knowest not then what may befall afterward. 
Eccles. 11.6.  In the morning sow thy seed, and in the after noon let not thy hand rest, for thou knowest not whether shall prospero, this or that. Surely if there were ever any opportunity given of setting forward this Plantation, the season is now most fit. Strike then whilst the iron is hot, do this good work whilst you may, before it be too late. Thirdly, we must choose such a place as may be voided of vainglory and hypocrisy. Our left hand may not know what our right hand doth: 
Matth. 6.  Honours' palam dandi sunt, elcemosinae clam: Honours may be openly given for the encouragement of others; but alms deeds must be given in secret: then thy Father that seethe in secret shall reward thee openly.  
The last rule of giving is, that we give in justice; which is, that we cut not large thongs out of another man's leather; that we give not other men's goods, but such as be our own, and those truly gotten, the text saith, that the bread must be thine, even thine own, 
Isa. 58.7.  not another man's. The true feasting is to break thine own bread to the hungry, to bring the poor that wander into thine house.  

Thirdly, what is to be given.  The next point to be handled is, wherein we are to be liberal, what we are to give: Solomon hath shut up all under the name of Bread, whereby (as I said before) is meant all things wherein we may relieve the necessities of our neighbours: for if a man shall cast his drink, apparel, gold, and the like upon the waters, he shall after many days found them: but Solomon included all these alms under the name of bread, because he would enforce this doctrine under one Allegory of sowing, and therefore doth suit his phrase with words of most significancy. Again, bread is the staff of good nourishment, and the most usual kind of alms which we give. This article then of this Commandment is, that if our neighbours do stand in need of our help in any thing wherein we may help them; we are not to withhold our hand from them, but to cast our alms liberally unto them.  
And this must needs be the meaning of the holy Ghost, 
Rom. 12.13.  for Paul teacheth us to distribute according to the necessity of the Saints: but the Saints need many things very often beside bread, yea besides food and raiment, wherefore our alms must needs be cast out, according to the several necessities of those that want.  
The wants of men be divers; some are of the mind, some of the body, and some be of the outward goods: and thus have the Divines divided them.  
The distresses of the mind are most grievous and needs the best relief; but of them all, ignorance of spiritual matters is most common, most dangerous. The bread that must relieve this, 
Prou. 10  is the mouth of wisdom, which is liberal in instruction, which is as finest silver, which shall be fruitful in understanding, which doth know what is acceptable, which is a tree of life and which feedeth many. This was the alms which Paul went to cast away in Macedon, and liberally distributed in Mars his street in Athens. And this is the alms which may be most profitable unto this barbarous Country of Virginia, where the name of God hath been yet scarce heard of. The wants of the body be many, but not so dangerous: and those be principally hunger, thirst, sickness, and wounds: according to which cases our alms must be bestowed. The sentence of the great judge shall be according to the tenor of this: 
Matth. 25.  When I was an hungry you fed me, when I was a thirst you gave me drink, when I was sick you visited me. As for the helping of wounded men, our Saviour Christ hath given us a notable instance and encouragement to be merciful toward them, in the case of the wounded jew, whom when neither the Priest nor the Levite that passed by would relieve, 
Luk. 10.30  a Samaritan most liberally provided for; even so let us do. The wants of our neighbours outward state are most and every where common. First, we must freely give to the poor, as clotheses to the naked, liberal glean to the stranger, fatherless and widow; justice in judgement to the oppressed, etc.  
Secondly, we must freely lend whereby we may be oftentimes as beneficial to our neighbour as by giving. 
Mat. 5.41.  Concerning which our Saviour Christ saith, From him that would borrow of thee, turn not away thy face. And the commandment of God is, Thou shalt open thy hands to thy poor brother, and lend him suffiicient for his need which he hath. 
Deut. 15.8.   
thirdly, we must freely forgive and remit the due debt which our neighbour doth own unto us, if it so fall out that God bring him into decay and extreme poverty. 
Exod. 22.26.  So the pledge or pawn which our neighbour leaveth with us, if it belong to his necessary use, as his raiment or the like, we are to restore it to him again, before the Sun go down. And this is the exhortation of Nehemiah to the hard hearted rulers of the jews, 
Nehem. 5.11.  that oppressed their brethren with Usury and the like. And thus many ways may we cast away our bread, and for all these kinds of Alms, bread is here to be taken.  
Wherhfore seeing there be so many ways to exercise our liberality, let us not think it sufficient to be bountiful in one kind of good works, and hard hearted in others, but that our liberality may be profitable to us, let us give in all, as the present need requireth. Some men will give alms at their gate, of the scraps of their table, but will not part with one penny of money to any charitable deed. Others will be ready to spend their voice in the instruction and reproof of their neighbour: or it may be to speak a good word for him, but will part with none of their own goods to help them. And some men will be only liberal in building of Churches, Hospitals and the like, which indeed be good works, yet are they neither meritorious, nor the most principal, for many times the gift of a piece of bread, or a cup of cold water is more needful, Solomon putteth bread the chiefest alms, and Christ at the day of judgement, will not condemn men for want of buildings, but of other more needful alms, and less chargeable. But if the Church of Rome will maintain the merit of their Abbeys, 
Matth. 25.  Nunneries, Temples, let them hear a great school man of their own, Thomas Aquinas who reckoned up the several works of charity belonging to the body, 
Aquinas 2.2. quae. 32. ar. 2.  hath either forgotten or neglected such buildings: he hath shut them up all in this one verse visito, poto, cibo, redimo, ●●go, colligo, condo, the meaning whereof is that true liberality consisteth in visiting the sick, giving drink to the thirsty, meat to the hungry, in redeeming the captive and imprisoned, in covering the naked, in gathering or calling home poor traveling strangers to his house, and in burial of the dead, but in all these he hath made no mention of those buildings. Wherhfore let us learn not only to spend God's alms, but to be such provident Stewards or providers for the servants of God, as that we may be liberal in all kind to give them meat, drink and other of God's goods in necessity according to the several necessities of them.  
The fourth point in order to be considered is, 
4 Who.  who may properly give alms which may easily be determined, if we consider the divers kinds of good works which we have now lately rehearsed. For he that is not able to be liberal in one kind, may be fit for another, which may be noted in the alms of Peter and john entering into the Temple, 
Acts 3.1.  when they restored the lame cripple to his health, to whom they said in this manner, Silver and Gould have I none, but such as I have, that give I thee. Whence we may conclude that Every one may be a giver of alms. For he that hath not the riches of wealth and cannot give much, let him give a little according to the measure of his ability. Wherhfore our Saviour Christ commendeth the liberality of the poor widow, 
Mark. 12.41.  which cast into the treasury but two mites, which was all that she had.  
Those also that have not money and goods to help their neighbour, let them lend the help of their bodily labour, of their callings, or the virtues of their soul and body unto them, and this was Peter's Alms.  
And these whom poverty, age or subjection (unto the hard government of others) hath made unfit for these two: let them exercise their Liberality, in praying for the relief of those that want, which is the proper calling of Almes-men, and Hospital children; yea it is the duty of us all.  
This is the doctrine, and I beseech God to stir up your minds to the practice of liberality in all things towards all men. And remember the poor estate of the ignorant inhabitants of Virginia. Cast forth your alms (my brethren of England) and extend your liberality on these charitable works, which God hath called you to perform. Let not the servants of superstition, that think to merit by their good works (as they term them) go beyond us in well doing; neither let them be able to open their mouths against us, and to condemn the religion of our Protestation, for want of charitable deeds.  
It may be some men will say the work is great, I am not able to relieve it, I answer the work is such and such order is now taken, that those that cannot give much, may be liberal in a little. Those that cannot help in moneys by reason of their poverty, may venture their persons hither, & here not only serve God, but help also these poor Indians, and build a sure foundation for themselves, but if you can do neither of these, then sand your earnest prayers to God for the prosperity of this work.  
The first point in order, & last Article of this commandment remaineth now to be handled: which is concerning the persons to whom we are to be liberal, 
5 To whom  that is to all men in general, who stand in need of our relief and help. For if corn be cast upon the waters, or very watery grounds, it cannot prospero or bring forth increase: So if good works be bestowed on unthankful or unable persons; we are not to expect a recompense of reward from them. From whence we may gather an argument from the less to the greater: that if we are to be liberal to such as cannot or will not requited us, or to such as will not deserve our kindness, how much more to them, that may deserve our good will, or will make conscience (if they can) to be thankful unto us in the best manner? So than if we must be liberal both to good men and bad; to thankful and unthankful, to our enemies and friends, it followeth that we must be Charitable to all men.  

Galath. 6.10.  And this is the rule of S. Paul, do good to all, but specially to the household of Faith. Though the children of God be chiefly to be respected: yet are we not to withhold our alms from any one, if they need our help. The rule of Christ is answerable: Give him that asketh, 
Matth. 5.52.  and from him that would borrow of thee turn not away. Do good to them that hate you, and pray for them which hurt you, and persecute you. And so Paul expoundeth this rule of Christ: If thine enemy hunger, 
Rom. 12.20.  feed him, if he thirst, give him drink. If then we must feed and clothe our enemies and persecutors, how much more our friends and helpers; it remaineth then that we must do good to all.  
From hence we may take just occasion to blame the uncharitable disposition of hard hearted rich men, and wealth Parishes, which suffer multitudes of poor men and women to perish in their quarters for want of their relief. The commandment of God is, that there should be no beggars in Israel. But look into the streets of our Cities, and pass from them into all the quarters of England, and you shall found neither Court nor Country, City, or Village, without the importunate craving of those that cry Give, Give. From hence it is that so many base thieves, and petty robbers, lurk in every corner, until the common trees of execution hung them up. From hence it is that so many poor men's children, wanting the charity of others, to see them brought up in learning and some honest vocation, were better if they had never been borne, then to live in such misorder, as most of them do. Repent therefore betimes, you able misers, jest the woe of Saint james fall upon you, 
james 5.1.  jest God hear the cries and curses of the poor, and heap miseries, without measure, upon such miserable men. And now let me turn your eyes, my brethren of England, to behold the waters of Virginia: where you may behold a fit subject for the exercise of your Liberality, persons enough on whom you may cast away your Bread, and yet not without hope, after many days to find it. Yea, I will not fear to affirm unto you, that those men whom God hath made able any way to be helpful to this Plantation, and made known unto them the necessities of our wants, are bound in conscience by virtue of this precept, to lay their helping hands to it, either with their purse, persons, or prayers, so far forth as God hath made them fit for it. For it is evident that our wise God hath bestowed no gift upon any man, for their private use, but for the good of other men, whom God shall offer to their Liberality.  
Wherhfore, since God hath opened the door of Virginia, to our country of England, we are to think that God hath, as it were, by word of mouth called us in, to bestow our several Charity on them. And that this may the better appear, we have many reasons to encourage us to be Liberal minded and openhanded toward them.  
First, if we consider the almost miraculous beginning, and continuance of this plantation, we must needs confess that God hath opened this passage unto us, and led us by the hand unto this work. For the Mariners that were sent hither first to discover this Bay of Chaesapeac, found it only by the mere directions of God's providence: for I heard one of them confess, that even then, when they were entered within the mouth of the Bay, they deemed the place they sought for to have been many degrees further. The finding was not so strange, but the continuance and upholding of it hath been most wonderful. I may fitly compare it to the growth of an Infant, which hath been afflicted from his birth with some grievous sickness, that many times no hope of life hath remained, and yet it liveth still. Again, if there were nothing else to encourage us, yet this one thing may stir us up to go on cheerfully with it: that the Devil is a capital enemy against it, and continually seeketh which way to hinder the prosperity and good proceed of it. Yea, hath heretofore so far prevailed, by his Instruments, the covetous hearts of many back sliding Adventurers at home, and also by his servants here: some striving for superiority, others by murmurings, mutinies, & plain treasons; & others by fornication, profaneness, idleness, and such monstrous sins; that he had almost thrust us out of this kingdom, and had indeed quitted this Land of us, if God had not then (as one awaked out of sleep) stood up and sent us means of great help, when we needed most, and expected lest relief. The saving of those two honourable Knights, Sir Thomas Gates and Sir George Somers, with Captain Newport and the rest of the Adventurers in the Sea Venture, as also their happy deliverance out of those unhabited and unfrequented (because feared) islands of the Barmudaes, could proceed from none other, but the singular providence of God. If this worthy Governor, Sir Thomas Gates, had been hindered but one week longer, it might be feared that the famine, which had by that time devoured the most of our countrymen here, would have consumed the rest. And when he considering that his weak means was not able to restore, or sustain the burden of such woeful distresses, had shipped the few remaining for England, and had forsaken with Hannibal's sighs, the first builded james-towne: upon the sudden news met him, of the coming in of that Honourable Lord La war, with a fresh supply. Whereupon he presently returned to the Town he had so lately forsaken. Since, when this English Colony hath taken better root; and as a spreading herb, whose top hath been often cropped off, renews her growth, and spreads herself more gloriously, then before. So this Plantation, which the devil hath so often trodden down, is by the miraculous blessing of God revived, and daily groweth to more happy and more hopeful success. I have shut up many things in few words, and have alleged this only to prove unto us, that the finger of God hath been the only true worker here; that God first showed us the place, God first called us hither, and here God by his special providence hath maintained us. Wherhfore, by him let us be encouraged to lay our helping hands to this good work, (yea God's work) with all the strength of our ability.  
Secondly, let the miserable condition of these naked slaves of the devil move you to compassion toward them. They acknowledge that there is a great good God, but know him not, having the eyes of their understanding as yet blinded: wherefore they serve the devil for fear, after a most base manner, sacrificing sometimes (as I have here heard) their own Children to him. I have sent one Image of their god to the Counsel in England, which is painted upon one side of a toadstool, much like unto a deformed monster. Their Priests (whom the call Quiokosoughs) are no other but such as our English Witches are. They live naked in body, as if their shame of their sin deserved no covering: Their names are as naked as their body: they esteem it a virtue to lie, deceive and steal as their master the devil teacheth them. Much more might be said of their miserable condition, but I refer the particular narration of these things to some other season. If this be their life, what think you shall become of them after death? but to be partakers with the devil and his angels in hell for evermore. Wherhfore my brethren, put on the bowels of compassion, and let the lamentable estate of these miserable people enter in your consideration: One God created us, they have reasonable souls and intellectual faculties as well as we; we all have Adam for our common parent: yea, by nature the condition of us both is all one, the servants of sin and slaves of the devil. O remember (I beseech you) what was the state of England before the Gospel was preached in our Country? How much better were we then, and concerning our soul's health, than these now are? Let the word of the Lord sound out that it may be heard in these parts; and let your faith which is toward God spread itself abroad, and show forth the charitable fruits of it in these barren parts of the world: And let him know that he which hath converted a sinner from going a stray out of his way, shall save a soul from death, and hide a multitude of sins.  
But if any of us should misdoubt that this barbarous people is uncapable of such heavenly mysteries, let such men know that they are far mistaken in the nature of these men, for besides the promise of God, which is without respect of persons, made as well to unwise men after the flesh, as to the wise, etc. let us not think that these men are so simple as some have supposed them: for they are of body lusty, strong, and very nimble: they are a very understanding generation, quick of apprehension, sudden in their dispatches, subtle in their dealings, exquisite in their inventions, and industrious in their labour. I suppose the world hath no better marksmen with their bow and arrows than they be; they will kill birds flying, fishes swimming, and beasts running: they shoot also with marvelous strength, they shot one of our men being unarmed quite through the body, and nailed both his arms to his body with one arrow: one of their Children also, about the age of 12. or 13. years, killed a bird with his arrow in my sight. The service of their God is answerable to their life, being performed with great fear and attention, and many strange dumb shows used in the same, stretching forth their limbs and straining their body, much like to the sergeant women in England who feign themselves bewitched, or possessed of some evil spirit.  
They stand in great awe of their Quiokosoughs or Priests, which are a generation of vipers even of Satan's own brood. The manner of their life is much like to the popish Hermits of our age; for they live alone in the woods, in houses sequestered from the common course of men, neither may any man be suffered to come into their house or to speak with them, but when this Priest doth call him. He taketh no care for his victuals, for all such kind of things both bread and water, etc. are brought unto a place near unto his cottage and there are left, which he fetcheth for his proper need. If they would have rain, or have lost any thing, they have their recourse to him, who coniureth for them, and many times prevaileth. If they be sick, he is their Physician, if they be wounded he sucketh them. At his command they make war and peace, neither do they any thing of moment without him. I will not be tedious in these strange Narrations, when I have more perfectly entered into their secrets, you shall know all. Finally, there is a civil government amongst them which they strictly observe, and show thereby that the law of Nature dwelleth in them: for they have a rude kind of Commonwealth, and rough government, wherein they both honour and obey their Kings, Parents, and Governors, both greater and less, they observe the limits of their own possessions, and encroach not upon their neighbour's dwellings. Murder is a capital crime scarce heard of among them: adultery is most severely punished, and so are their other offences. These unnurtured grounds of reason in them, may serve to encourage us: to instruct them in the knowledge of the true God, the rewarder of all righteousness, not doubting but that he that was powerful to save us by his word, when we were nothing, will be merciful also to these sons of Adam in his appointed time, in whom there be remaining so many footsteps of God's image. Wherhfore you wealth men of this world, whose bellies God hath filled with his hidden Treasure: trust not in uncertain riches, neither cast your eyes upon them; for riches taketh her to her wings as an Eagle, and flieth into Heaven. 
Prov. ●3. ●  But be rich in good works ready to distribute or communicate. 
1. Tim. ●.  How shamefully do the most of you either miserably detain, or wickedly misspend God's goods, whereof he made you his stewards? The Covetous person seeks to hide his talon from the good of others and himself, honouring it as his God, which should be his servant. The Prodigal men of our land make haste to fling away God's treasures, as a grievous burden which they desire to be eased of. Some make no scruple at it, to spend yearly an hundred pounds, two, three, five hundred, and much more about dogs, hawks and hounds and such sports; which will not give five hundred pence to the relief of God's poor members. Others will not care to loose two or three thousand pound in a night, at Cards and Dices, and yet suffer poor Lazarus to perish in their streets for want of their Charitable Alms. Yea divers will higher gardens at great rents, and build stately houses for their whores, which have no compassion on the Fatherless and widows. How much better were it for these men to remember the afflictions of joseph, to extend the bowels of their compassion to the poor, the fatherless, afflicted and the like, then to misspend that which they must give a strait account of at the day of judgement? Are not these miserable people here better than hawks, hounds, whores and the like? O you that spend so much on them, think it no dishonour to your persons, no impoverishing to your state, to bestow somewhat to the raising up of Christ's kingdom, and maintenance of so holy and heavenly an action as this is, God of his goodness that hath given you ability to perform it, make you willing to help it forward with the best of your power.  
For after many days thou shalt found it. Hitherto have we spoken of the commandment and the several branches of the same: Now follows the reason of this Commandment which the Holy Ghost useth here to stir us up unto liberality, which is taken from the reward which we shall have of our well-doing, for after many days thou shalt found it, the some of which reason is, that though God do not presently reward our well doing, but do defer the requital of it for many days, yet thy good works shall not perish, but God at the appointed time, shall abundantly recompense thy liberality. Out of this reason we may gather two notable conclusions touching the reward of liberality. First we may conclude from hence, that God doth not always give a present reward to the good works; he doth for the most part defer his rewards many days, sometimes many years, yea sometimes even till death itself, when he will never cease to reward us according to our works, with unspeakable joys of blessed immortality. And the wisdom of God doth thus defer his rewards for most singular reasons. For if God should presently reward good works, who then would not be a prodigal giver, who then would be a faithful giver? For when a man is certain of present gain he will not spare to give abundantly, because he seethe an exceeding profit ready to be put into his hands for so doing: and this would stir up the most covetous wretch in the world to be liberal, gaping out of mere covetousness, after an overplus of reward. Wherhfore God hath made the time and condition of his rewards doubtful, that we might not be covetous of the benefit: but that he might exercise our faith, and teach us with patience of hope to expect the appointed time of his reward. The principal point of perfect charity is, that we give in faith, whose true nature is to depend upon God for the good success of our alms, 
Heb. 11.1.  for Faith is the ground of things that are hoped for, & the evidence of things that are not seen: now if we should have the reward of good works in the view of our eyes, and ready as it were to be put into our hands, what place would then be left for practise of faith whose object is unseen, whose hopes be of afterwards? Wherhfore S. Paul adviseth Timothy to charge them that be rich in this world to be rich in good works, 
1. Tim. 6.  not for any present reward which they were to have, but only for the benefits to come, laying up (saith he) in store for themselves a good foundation, against the time to come, that they may obtain eternal life. The message which God sent to Cornelius by his Angel is worthy to be noted of us. 
Acts 10.4.  Thy prayers (saith the Angel to him) and thine alms are come up into remembrance before God. Cornelius was a man that had given much alms to the poor, which God did not presently reward, for he did seem rather to have forgotten his liberality, wherefore now he saith that his alms are come up into remembrance, the meaning whereof must needs be, that though God did seem to neglect his liberality, yet he had not forgotten his alms, but now meant to reward them. 
2. Kings. 4.10.  The Shunamite woman that Provided a chamber, table, stool, and candlestick for Elisha. 
Acts. 9.36.  And Tabytha, which is Dorcas, that was so full of good works and alms▪ deeds which she did, were both at the first view rather punished for their good works, then presently rewarded: for the first lost her only son, the second fell sick, and untimely died. But mark the end, God forgot not to requited them, even in this world, for the Shunamite had her son restored to her alive by the prayer of Elisha▪ and Dorcas by the ministry of S. Peter was raised again to life. By this that hath been said, it may easily appear, that God doth out of his infinite wisdom defer the time, & prolong (many days for the most part) the reward of our alms and liberality; from whence we may learn, that it is the property of true charity to neglect the present reward. 
1. Cor. 13.  For Love the mother of liberality is not covetous, but is bountiful, it believeth all things, it hopeth all things: and Faith the ground and first pedigree of right giving, doth not make haste, 
Isa. 28.16.  but reposeth itself upon the expectation of hope. Wherhfore in communicating our goods, and distributing our alms, let us have no covetous eye, aiming at the present profit: but let us depend with faith upon the future blessing which shall come in due season. For if we would thoroughly consider the thing as it is, we shall find that all the reward of our well doing comes not from any merit or desert of ours, but only from the mere mercy of God. What man can say that the goods which he possesseth be his own? Or what have we that we have not received? When we have made the most and best of ourselves, we are but the stewards of God's goods, and the Almners of his purse. Why then should we look to be paid extraordinarily for the giving of that which is not our own, but which we are commanded by our Master to bestow? We have more need to pray with David, 
Psal. 130. ●.  O Lord if thou be extreme to mark what is done amiss, who may abide it? And to confess, that when we have done all that we can, we are but unprofitable servants. 
Luke 17.20  It follows then that all the good which we do receive, comes not from our deserts, but only from the riches of God's bounty, which rewardeth us according to our works done, without any desert of ours whatsoever. Wherhfore the eyes of liberality do not look after the reward of the work, but they search how to do the work, how to give the alms, so as that they may be pleasing to God, and of him accepted, and by him (if he see it good) rewarded.  
Let then your liberal minds (you honourable and charitable Adventurers of Virginia) be stirred up to cast your alms on the waters of Virginia, without hope of present profit. The base affections of the Usurer will not look for the overplus of increase, until the covenanted time of his loan be expired. The husbandman casting his seed into the earth, waiteth upon God until Harvest for a fruitful crop: verily he that believeth doth not make haste. Be not over hasty with God: God will not yet reward you, that he may make you more famous in the world, that the world may see your zeal, and bear witness to the patience of your faith, not to greedy haste of covetous desires. The work is honourable, and now more than ever, sustained by most honourable men. O let us not then be weary of well-doing: forty years were expired, before Israel could plant in Canaan, and yet God had called them by the word of his mouth, had led them himself by an high hand. Yet may you boldly look for a shorter time of reward. The returns which you have from the East Indies, though they be exceeding rich, yet is the adventure doubtful, the expense chargeable, and the expectation of return, of three years continuance.  
Let me advise you to be as liberal in adventure hither, and I dare affirm, that by God's assistance, your profitable returns shall be of more certainty, and much shorter expectation. Remember, I beseech you, how many lives were lost, how many years were spent, what discouragements, what great losses the Adventurers of Spain and Portugal suffered and underwent, before they could be settled in the West Indies, or receive any profitable return from thence: and now behold what rich loads, what profitable returns are yearly shipped from thence. Shall our Nation, hitherto famous for noble attempts, and the honourable finishing of what they have undertaken, be now taxed for inconstancy, and blamed by the enemies of our protestation, for uncharitableness? Yea, shall we be a scorn among Princes, and a laughing stock among our neighbour Nations, for basely leaving what we honourably began; yea, for beginning a Discovery, whose riches other men shall gather, so soon as we have forsaken it? Awake you true hearted English men, you servants of jesus Christ, remember that the Plantation is Gods, and the reward your Countries. Wherhfore, aim not at your present private gain, but let the glory of God, whose Kingdom you now plant, & good of your Country, whose wealth you seek, so far prevail with you▪ that you respect not a present return of gain for this year or two: but that you would more liberally supply for a little space, this your Christian work, which you so charitably began. As for those spirits of slander, whom the Devil hath stirred up to speak evil of this good Land, and to weaken the hands of our brethren, jest they should go forward, and pull Satan out of his Dominions▪ Let them take heed, jest the punishment of Shammua and his nine companions, the faithless searchers of the Land of Canaan, do befall them: and that they never live to taste of the commodities of this good Land.  
But jest I may seem to exhort you to an unprofitable Liberality, or to argue God of forgetfulness to those that serve him faithfully: hear now what a comfortable promise of reward God hath made unto us in these words: which is, That after many days we shall found. If God should have commanded us to cast away without finding, some discouragement there might have been to our weak nature; but since God hath assuredly promised us, that we shall found in the end, who will not obey the command? who will not be Liberal. God hath been always found true in his word, most faithful in his promises. 
Genes. 12.  If God do promise Abraham that his seed shall inherit the Land of Canaan: Abraham's posterity shall after many days in the appointed time be planted peaceably in the land of Canaan If God promise' Solomon wisdom and riches: 
●. King. 1.  Solomon shall be wiser and richer than any Prince of the earth. If God promiseth that he will give his only Son, that whosoever believeth in him shall not perish, but have life everlasting: 
john 3.  his Son jesus Christ shall be borne into the world at the appointed time, and undergo the weight of God's wrath for redemption of believers. Shall God then faithfully perform all his promises in so great matters, and be unfaithful in lesser matters: o let no such base conceit of the Almighty enter into our minds, as to think that he that spared not his own Son, 
Rom. 8.32.  to perform his promises to us, will be so unmindful of us in so small a thing. The promises of God are many, 
Prou. 10.24.  and most bountiful. There is that scattereth (saith Solomon) and is more increased: and in the next verse he addeth: The liberal person shall have plenty, or (as the Hebrew text is) The soul of blessing shall be made fat, and he that watereth, shall also have rain. Most comfortable is the promise of Liberalitis, set down by Isaiah, Chap. 58.8. And if thou be liberal, thy light shall break forth as the morning, and thy health shall grow speedily: thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. What can be said more to encourage us? 
Prou. 19. 1●  Yet Solomon addeth: He that hath mercy on the poor, dareth unto the Lord; and the Lord will recompense him what he hath given. Wherhfore, what is with Liberality given, is not cast away, but lent unto the Lord, unto him that is able to repay us, 
Psalm● ●●  for both the heaven and the earth are his; and who is also willing to recompense it, for he hath promised so to do, and confirmed his word and promises by the Sacraments, his seals. We do willingly lend to a good Creditor, especially if we have his bond, with his hand and seal to pay us. What, shall we trust man, and distrust God? O far be it from us, my brethren, let no such distrust possess our uncharitable minds. If we desire any more promises, let us observe what counsel Christ gave unto the pharisees: 
Luke ●●●.  Give alms of those things which you have, and behold all things shall be clean unto you: which is as much, as if he should say, give alms, be liberal; for in so doing, your goods shall be sanctified unto you, and you shall attain to an holy and pure use of your goods. The Scripture is plain in this point.  
I will now come therefore to give you a view in brief, of those commodities and rewards that we shall found here, after not many, but a few days.  
First, our Liberality grounded on faith, and practised in love, will be a means to help our souls forward in their passage to heaven; for they are the highway and trodden path, wherein we must walk to everlasting life. Therefore, the more any man abounds in good works, the more comfortable shall be his passage.  
Secondly, they are such necessary fruits of faith, that faith cannot go without them: for where no good works are, there is no faith; and where true saving saith is, there will be showed good works; yea, we cannot hold true faith from doing good: read for the proof of this, the Epistle of Saint james, and the first Epistle of Saint john, besides the places which we have heretofore alleged.  
Thirdly, Liberality is a notable means against covetousness: for where true Charity dwells, there is no room left for Covetousness to harbour in: two contraries cannot be both at once in one subject; God and the Devil will not devil together, neither can Covetousness and Liberality be linked together in one breast.  
Thus shall the Lord abundantly reward our souls for our liberality, and many ways more besides if we be truly charitable. But the bounty of God would have us to taste of some temporal blessings beside, and after a few days, if we be cheerful givers, return a plentiful reward home unto us. Wherhfore that I might content the longing minds of every man, I thought it fit in the last place to recite a few commodities which in short time we may find here in Virginia, for the charity bestowed in this Plantation. The whole Continent of Virginia situate within the degrees of 34. and 47. is a place beautified by God, with all the ornaments of nature, and enriched with his earthly treasures: that part of it, which we already possess, beginning at the Bay of Chaesapheac, and stretching itself in Northerly latitude to the degrees of 39 and 40. is interlined with seven most goodly Rivers, the lest whereof is equal to our River of Thames: and all these Rivers are so nearly joined, 
As 14. or 16. miles.  as that there is not very much distance of dry ground between either of them, and those several main lands are every where watered with many veins or creeks of water, which sundry ways do overthwart the land, and make it almost navigable from one River to the other. The commodity whereof to those that shall inhabit this land is infinite in respect of the speedy and easy transportance of goods from one River to the other. I cannot better manifest it unto you, but in advising you to consider whither the water or land hath been more beneficial to the Low-countrieses: but here we shall have the commodity both of water and land more ready with less charge and labour than hath been bestowed by them in turning land into water. The River which we inhabit (commonly called powhatan's River) ebbeth and floweth 140. miles into the main; at the mouth whereof are the two Forts of Henrico and Charles: 42. miles upward is the fi●st and mother Christian town seated, called james-towne, and 70. miles beyond that upward, is the new town of Henrico built, and so named in the memory of the Noble Prince Henry of lasting and blessed memory: ten miles-beyond this Town is a place called the Falls, because the River hath there a great descent falling down between many mineral Rocks which be there: twelve miles farther beyond this place is there a Crystal Rock wherewith the Indians do head many of their arrows: three days journey from thence is there a rock or stony hill found, which is in the top covered all over with a perfect and most rich silver oar. Our men that went to discover those parts had but two iron pickaxes with them, and those so ill tempered that the points of them turned again and bowed at every stroke, so that we could not search the entrails of that place, yet some trial was made of that oar with good success, and argument of much horpe. Six days journey beyond this Mine a great ridge of high hills do run along the main land, not far from whom the Indians report a great Sea doth run, which we commonly call a South Sea, but in respect of our habitation is a West Sea, for there the Sun setteth from us. The higher ground is much like unto the mould of France, clay and sand being proportionably mixed together at the top; but if we dig any depth (as we have done for our bricks) we find it to be red clay, full of glistering spangles. There be many rocky places in all quarters; and more than probable likeliehoods of rich Ours of all sorts: though I knew all, yet it were not convenient at this time that I should utter all, neither have we had means to search for any thing as we aught, through present want of men, and former wants of provision for the belly. As for Iron, Steele, Antimonium, and Terra sigillata, they have rather offered themselves to our eyes and hands, then been sought for of us. The air of the Country (especially about Henrico and upward) is very temperate and agreeth well with our bodies. The extremity of Summer is not so hot as Spain, nor the cold of Winter so sharp as the frosts of England. The Spring and Harvest are the two longest seasons and most pleasant, the Summer and Winter are both but short: The Winter is for the most part dry and fair, but the Summer watered often with many great and sudden showers of rain; whereby the cold of Winter is warmed, and the heat of Summer cooled. Many have died with us heretofore through their own filthiness and want of bodily comforts for sick men; but now very few are sick among us: not above three persons amongst all the inhabitants of H●nrico; I would to God our souls were no sicker than our bodies, and that other of God's blessings were as general and common as the bodily health. I have seen it by experience, and dare boldly affirm it, that sickness doth more rage in England quarterly, then here yearly. I doubt that hereafter when our Hospital or Guesthouse is built up, you hear of many more cut off by the sword of justice (unless the better people be sent over) then perished by the diseases of the Country.  
The natural people of the Land are generally such as you heard of before. A people to be feared of those that come upon them without defensive Armour, but otherwise fainthearted (if they see their Arrows cannot pierce) and easy to be subdued. Shirts of Male, or quilted cotton coats are the best defence against them. There is but one or two of their petty Kings, that for fear of us have desired our friendship; and those keep good quarter with us being very pleasant amongst us, and (if occasion be) serviceable unto us. Our eldest friends be Pipsco and Choapoke, who are our overtwhart neighbours at james-towne, and have been friendly to us in our great want. The other is the Werewance of Chescheak, who but lately traded with us peaceably. If we were once the masters of their Country, and they stood in fear of us (which might with few hands employed about nothing else, be in short time brought to pass) it were an easy matter to make them willingly to forsake the devil, to embrace the faith of jesus Christ, and to be baptised. Besides, you cannot easily judge how much they would be available to us in our discoveries of the Country, in our buildings and plantings, and quiet provision for ourselves, when we may peaceably pass from place to place without need of arms or guard.  
The means for our people to live and subsist here of themselves are many and most certain both for Beasts, Birds, Fish, and Herbs. The beasts of the Country are for the most part wild: as Lions, Bears, Wolves and Dear: Foxes black and read, Rakowns, Bevers, Possowns, Squerrels', wild-cats, whose skins are of great price, and Muske-Rats which yield Musk as the Musk-cats do. There be two kinds of beasts amongst these most strange: one of them is the female Possown, which will let forth her young out of her belly, and take them up into her belly again at her pleasure without hurt to herself, neither think this to be a travelers tale, but the very truth; for nature hath framed her fit for that service, my eyes have been witness unto it, and we have sent of them and their young ones into England. The other strange conditioned creature is the flying Squirrel, which through the help of certain broad flaps of skin growing on each side of her forelegs, will fly from tree to three 20. or 30. paces at one flight and more, if she have the benefit of a small breath of wind. Besides these, since our coming hither, we have brought both Kine, Goats, and Hogs, which prospero well, and would multiply exceedingly if they might be provided for. This Country beside is replenished with birds of all sorts which have been the best sustenance of flesh, which our men have had since they came; also Eagels and Hawks of all sorts, amongst whom are Ausprech, fishing Hawk, and the Cormorant. The woods be every whereful of wild Turkeys which abound, and will run as swift as a Greyhound. In winter our fields be full of Cranes, Herons, Pigeons, Partridges and Blackbirds: the rivers and creeks be over spread every where with water foul of the greatest and lest sort, as Swans, flocks of Geese & Brants, Duck and Mallard, Sheldrakes, divers, etc. besides many other kinds of rare and delectable birds, whose names and natures I cannot yet recite, but we want the means to take them. The Rivers abound with Fish both small and great: the sea fish come into our Rivers in March, and continued until the end of September: great skulls of Herring come in first: Shads of a great bigness, and Rock-fish follow them. Trout, Base, Flounder, and other dainty fish come in before the other be gone: then come multitudes of great Sturgeons, whereof we catch many, and should do more, but that we want good nets answerable to the breadth and depth of our Rivers: besides our channels are so foul in the bottom with great logs and trees, that we often break our nets upon them: I cannot reckon nor give proper names to the diu●rs kinds of fresh fish in our rivers; I have caught with mine angle, Pike, carp, Eel, Perches of six several kinds, Crea-fish and the Torope or little Turtle, besides many smaller kinds. Wherefore, since God hath filled the elements of earth, air, and waters with his creatures, good for our food and nourishment, let not the fear of starving hereafter, or of any great want, dishearten your valiant minds from coming to a place of so great plenty: if the Country were ours, and means for the taking of them (which shortly I hope shall be brought to pass,) then all these should be ours: we have them now, but we are feign to fight for them, than should we have them without that trouble. Fear not then to want food, but only provide means to get it here. We have store of wildfowl in England, but what are they better for them that cannot come by them, wanting means to catch them, even such is and hath been our case heretofore.  
But these are not all the commodities which we may find here: for the earth will yield much more fruit to our industrious labours, as hath been proved by the Corn and other things which we have planted this last year. I have made proof of it with the help of three more, being a stranger to that business and having not a body enured to such labour, and set so much corn, horis succisivis unius septimanae, in the idle hours of one week, as will suffice me for bread one quarter of a year: and one commodity is beside in this corn, that from the time of setting, unto the time of gathering, five months will abundantly suffice: for we set corn from the beginning of March, until the end of May, and reap or gather in julie, August & September. Our English seeds thrive very well here, as Pease, Onions, Turnips, Cabbages, Coleflowers, Carrots, Time, Parseley, Hyssop, Marjoram, and many other whereof I have tasted and eaten.  
What should I name unto you the divers sorts of Trees, sweet woods and Physical plants: the divers kinds of Oaks and Walnut-trees. The Pines, Pitch-trees, Soape-ashes trees, Sassafras, Cedar, ash, Maple, Cyprus, and many more which I daily see, and admire at the beauty and riches which God hath bestowed upon this people, that yet know not how to use them.  
Wherhfore you (right wise and noble Adventurers of Virginia) whose hearts God hath stirred up to build him a Temple, to make him an house, to conquer a Kingdom for him here: be not discouraged with those many lamentable assaults that the devil hath made against us: he now rageth most, because he knoweth his kingdom is to have a short end. Go forward boldly, and remember that you fight under the banner of jesus Christ, that you plant his Kingdom, who hath already broken the Serpent's head: God may defer his temporal reward for a season, but be assured that in the end you shall found riches and honour in this world, and blessed immortality in the world to come. And you my brethren my fellow labourers, sand up your earnest prayers to God for his Church in Virginia, that since his harvest here is great, but the labourers few, he would thrust forth labourers into his harvest; and pray also for me that the ministration of his Gospel's may be powerful and effectual by me to the salvation of many, and advancement of the kingdom of jesus Christ, to whom with the Father and the holy Spirit, be all honour and glory for evermore, Amen.  
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