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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07839	Scotlands welcome a sermon preached at Needham in the countie of Suff. on Tuesday, April 5, 1603, vpon Pro. 11. 10 : in the prosperitie of the righteous the citte reioyceth, and when the wicked perish, there is ioy / by Miles Mosse ... ; with some notes and allegations then omitted by reason of the time, and the capacitie of the audience.	Mosse, Miles, fl. 1580-1614.	1603 (1603)	STC 18210; ESTC S456	28,263	88

SCOTLANDS WELCOME A SERMON PREACHED at Needham in the Countie of Suff. on Tuesday April 5. 1603. Vpon PRO. 11. 10. In the prosperitie of the Righteous the Citte reioyceth and when the wicked perish there is ioy By MILES MOSSE Pastor of the Church of God in Combes and Doctor of Diuinity With some notes and allegations then omitted by reason of the time and the capacitie of the audience LONDON Printed by Melchisedech Bradwood for Thomas Man 1603. TO THE RIGHT honourable Lord IOHN Earle of Marre THere are two things discoursed of in this Treatise which are of speciall consequence to this earthly life of man the one is Prosperitie the other is Righteousnesse The first dependeth vpon Goods outward and bodily the other vpon the Goodnesse vertues of the minde Where these concurre there is the liueliest paterne which this neather world affoordeth of true Felicitie and these two like children of one father doesweetly embrace and kisse one another 1. Prosperitie furthereth Righteousnesse for a man that is no way streightened or disturbed is the more free and comfortable to the seruice of God And Righteousnesse furthereth Prosperity for They which seeke the Lord shall want nothing that is good 2. Againe Prosperitie beautifieth Righteousnesse for a streight right-vp tree the taller it groweth the more comely it is And Righteousnesse beautifieth Prosperitie for Pleasure is not comely for a foole no Nemesis disdaineth the growing vp of the vnworthie 3. Thirdly Prosperitie perfecteth Righteousnesse for how shall he minister iustice that beareth no office or shew mercie that wanteth abilitie or giue comfort that is himselfe distressed And Righteousnesse perfecteth Prosperitie for What shall it profit a man though he should winne the whole world if he lose his own soule 4. Lastly there is no true Prosperitie without Righteousnesse for to liue in sinne is with the Paganes To sit in darknesse yea in the region and shadow of death And where Righteousnesse is there is true Prosperitie for Godlines hath the promise of the life present and of that which is to come Both of these through Gods speciall mercie doe accompanie your Lordship Prosperous you are in your noble descent your large reuenues your loue in your countrey your successe in affaires your speciall fauour with your Prince and ours Righteous you are not as free from sinne and infirmities so I should both flatter and blaspheme but as redeemed from sinne by Christ with his blood and iustified by the same Christ in his resurrection and washed by the Spirit of Christ in the lauer of regeneration To all which your holy life and sincere loue to the Gospel giue abundant testimony Let it not therefore seeme strange vnto your Honor if I who long ago beheld and obserued your holinesse and religion doe thus congratulate vnto you the continuance and daily increase of honor and reputation for this my text teacheth me To reioice in the Prosperitie of the righteous It pleased your L. not onely to know me in Norwich almost twentie yeeres agoe and to be there an Auditor of my Ministery but also of your bounty often to call me to your table and sometimes of your humilitie to visit my lodging If now you vouchsafe to acknowledge me in London after so many yeres labours and almost all my spirits spent in the seruice of the Church I shall haue much more cause to reioice in your Prosperitie who in this your heigth giue me in my declining languishing time some reputation with the Righteous The God of heauen and earth grant grace vnto your Honor so to imploy this Prosperitie of yours to the furthering countenancing perfecting of Righteousnesse as your Righteousnesse may further beautifie and perfect your Prosperity here in the heauens through Iesus Christ our Lord. April 13. 1603. Your L. in all Christian duty M. MOSSE A SERMON PREACHED at Needham in the Countie of Suffolke on Tuesday April 5. 1603. The Text. Pro. 11. 10. In the prosperitie of the righteous the citie reioyceth and when the wicked perish there is ioy THe booke whereof this sentence is a member may be called A fardel or beadroule of Prouerbs Now Prouerbs are among vs vulgar and triuiall sentences which antiquitie raised vp custome hath continued and experience hath confirmed for trueth The learned call Prouerbs Parables Adages or Apophthegmes Scitè dicta Wittie pretie and wel-worded sayings or Graue and short contriued sentences And such sayings or sentences the Hebrewes call Maschal quod est Dominari because they domineer and glitter with a speciall excellencie in speech as starres in the skie or diamonds in a crowne of golde So Prouerbes are lumina or ationis they put a grace and beautie vpon speaking The Graecians call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Septuaginta intitle this booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sentences as common in vse as is the high way to all passengers A Prouerbe is Verbumiuxta viam saith Basile A sentence common by euery waies side The Latines call them Prouerbes in the same sence in which the Graecians terme them Parables because They are hidden and darke and yeeld not their sence according to the sound of their words but in them One thing is spoken and an other thing is intended And this is true in the most of humane yea and in very many of these Diuine Prouerbes Now such vsuall such beautifull such significant sentences as custome hath made common and experience hath confirmed for truthes are those which are collected and compiled together in this treatise Therefore should we be earnestly prouoked often to reade carefully to learne and highly to esteeme this booke of the Prouerbes They are called Salomons Prouerbes So the text it selfe witnesseth in the title of the booke and so all antiquity hath receiued them without controuersie And yet it is manifest that al the Prouerbs in this booke were not Salomons For the 30. chapter conteineth The words of Agur the sonne of Iaketh But the whole booke taketh his title and denomination from the greater and more principall part as doe also many other things both in ciuile and naturall knowledge Neither are they called Salomons Prouerbes because it is certaine that he himselfe with his owne penne compiled this booke For some ascribe the penning of it to the Prophet Esaie and some others to king Hezechiah But the likeliest opinion is theirs who conceiue that the beginning of the booke was written by Salomon himselfe vnto the 10. chapter the residue were collected at diuers times by seuerall persons partly from his mouth and partly from his writings vnto the 25. chapter and from thence forward by the seruants of Hezechias as the title of the chapter being a part of the Canonicall text doth plainly auouch But whosoeuer were the writer of this booke or the collector of these sentences it is manifest that

Salomon himselfe was the authour of them from his fountaine they sprang and from his words or writings they were deduced So the wise and holy Author commendeth also vnto vs the worthinesse of this booke As touching the contents of this booke some thinke that the doctrine thereof is directed onely or specially vnto the yonger sort because he often calleth him his sonne to whom he maketh his speech But who knoweth not that it well enough becommeth the ancientest man both to be and to be called The sonne of wisdome And besides he that studiously conuerseth in this booke shall finde euere where in it able instruction for the ancient There be others that referre the argument of this booke almost wholy vnto manners They say that it containeth profitable doctrine of maners and that it is An instructer of maners and a corrector of corrupt affections And Saint Augustine saith Liber prouerbiorum ad mores pios informandos penè totus valebit Almost all the whole booke of the prouerbs tendeth to the composing of godly maners Now trueth it is that very many sentences in this treatise doe concerne maners and outward cariage to men but not all nor almost all For diuers there are tending to the feare of God to the loue of God to faith in God to patience vnder the hand of God to a religious worshipping of God all which can hardly be said to be doctrines of manners vnlesse you meane that they concerne our mannerly and holy cariage of our selues outwardly and inwardly towards the maiesty of God Therefore may this booke be called A Christian Quodlibet for it hath Prouerbes almost of euery argument or A Synopsis Theologiae for the summe and effect of the whole Scriptures is heere set forth in briefe sentences It is an hiue fraught with sweet hony gathered from all kinde o●… flowers It is a rich Apothecaries shoppe in which are all kinde of delicates for pleasure and of confections for diseases For in it are precepts and aduertisements some concerning God some concerning men some belonging to the church some to the common wealth some to priuate some to publicke callings some to the wise some to the ignorant some to the olde some to the yong In a word it is a booke in the iudgement of Ireneus and all the company of the ancients full of worthy and excellent wisdome necessary for all men of all estates and degrees whatsoeuer So that the notable matter contained therein is a third argument to stirre vs vp to diligent reading and meditation thereof This sentence Pro. 11. 10. is one of them which concerneth men and the maners of men and their affection and estimation which they carry on the one side to godly and religious on the other side to wicked and prophane persons The honour and reputation of an honest man is such and so great as that euery one reioiceth at his prosperity and preferment So saith the former part of the Text In the prosperity of the righteous the city reioiceth But a vilde and bad man is so lothsome and despicable that euerie man is glad to see him abased So saith the latter part But When the wicked perish there is ioy These are the two points of doctrine conteined in this Scripture THE FIRST PART TEXT In the prosperitie of the Righteous the citie reioiceth TO the end that we may the more soundly and euidently deriue Doctrine and Exhortation from this sentence it is requisit that first we duly examine the sence and interpretation of the words In the prosperitie The name of Prosperitie is of the common sort applied to wealth and riches Vulgare men hold no man prosperous but him that floweth with worldly abundance But the word comprehendeth more largely all things which tend to the profit and comfort of a mans outward estate As Health Peace Libertie Credit Friends Long life cheerfulnesse of heart good successe in businesse but especially in this place Dignitie Honour Office and Praeferment all these are comprehended vnder the name of Prosperity So largely is it taken else where in this booke The prosperity of fooles destroieth them that is ease security abundance and pleasure doe so lull men on sleepe in their folly as they neuer thinke of seeking after wisedome and so at last come to destruction Againe in that place of the Psalme O Lord saue now O Lord now send Prosperity Dauid praieth not only for the welth of the church no nor for that especially as for the greatest or onely happinesse For wealth many times hindereth the Church by choaking the worde and making it vnprofitable Whereof one of the Fathers pronounced Calamitatem prosperitate meliorem esse That calamitie was better then prosperity But in those words of the Psalme he praieth also for the peace of the Church for the libertie of the Church for the increase of the Church for the good successe of the Churches affaires for the continuance of the Church for the beautie and honour of the Church and such like and all them he comprehendeth vnder the name of Prosperitie So in this place In the prosperity that is in the health peace welfare comfort credit successe but specially in the dignity and preferment of a righteous man the citie reioiceth Therefore some of the Latine Interpreters translate it here In foelicitate instorum In the felicity of the righteous Now all good things must concurre to the constitution of Felicitie The Septuaginta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most of the Latines following them In bonis instorum In the goods of the righteous Not meaning onely thereby their goods and chattels as wee speake at the common lawe that is their riches and moueables but generally any good thing which betideth an honest man In the good things that is in any good thing which befalleth a vertuous or religious man those which are vertuous and religious will exult and reioice So much for the name of Prosperity Of the Righteous A righteous man is not heere taken for one perfectly righteous or that hath no vnrighteousnesse in him For in that sence There is none righteous no not one In many things we sinne all No Iustus iustificans non est nisi Deus to speake exactly and properly There is none that is iust himselfe or is a Iustifier of others but onely God But they are euery where in Scripture called Righteous men which breathe after righteousnes which are studious of righteousnesse which practise the workes of righteousnesse which loue God the fountaine of righteousnesse in a word Qui perfectioni iustitiae plurimùm accessit Which hath attained to some good measure of perfection in righteousnesse So they are righteous men which frame their liues according to the commandements of the law of God In this sence is it that Lot is called a righteous man and yet he is tainted