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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

deepely after worldly things as he will not sticke to attaine them perfas nefas by any vnlawfull meanes whatsoeuer by stealth robbery oppression extortion vsury bribery flattery periury cousenage and what not Wheras a godly man feareth to touch such pitch and holdeth onely that gained which is lawfully gotten and accounting godlinesse great gaine is contented with that he hath So there is a great difference betweene a godly and vngodly mans course in the pursuite of worldly prosperity But if God offer these things by lawfull meanes they despise them not nor they cast them not away as did Crates the Thebane because non putauit seposse vertutes diuitias simul possidere as if Righteousnesse and prosperity wealth and godlinesse could not stand together No they reiect them not no more then Abraham or Lot cast away their cattell or siluer or gold or seruants or tents in which notwithstanding they so abounded as the land could not beare them to dwell together nor no more then Ioseph refused his preferment in Aegypt or Dauid to be called from a shepheard vnto the kingdome and throne of Israel And indeed why should they For Diuitiae vt impedimenta sunt reprobis ita bonis sunt adiument a virtutis Riches to bad men are lets and hinderances but to good men they are furtherers to vertue Therefore they receiue them as things good in themselues and giuen of the good God and labour to imploie them to good vse yea and knowing their interest in them by Christ they reioice in them as in their lawfull inheritance yea lastly other men knowing how due they are to the godly how woorthy they are of them and how profitably they will bestow them they also as Salomon heere speaketh reioice in the prosperitie of the righteous So let that be the first note 2. Secondly this Scripture may teach vs what a profitable and comfortable thing it is to be a vertuous and religious man Euery honest person will loue him and like him and wish him well and ioy in his prosperitie And no maruell for a good man is the image of God who is most louely in himselfe and most to be beloued of vs. One of the Heathen could say that there was Nihil amabilius virtute Nothing more amiable or louely than vertue Another that All the golde which is aboue the earth and vnder the earth deserueth not to be compared with vertue Another that all the beautie of Riches are but Phalarae bullae ac puerilia spectacula Vaine shewes and childish delights vnwoorthy to be compared with vertue Another that whereas the best things else in the world do want their ornaments gold and siluer their refiner and precious stones their polisher Virtus nullo honest ●…mento eget Vertue needeth no thing to adorne it Ipsa magnum sui decus est corpus suum consecrat Shee herselfe is her owne glorious beautie and honoureth the body which shee inhabiteth Now if the heathen men spake thus of their morall vertues which caried but a shadow of goodnesse and were in trueth but splendida peccata beautifull sinnes as Saint Augustine called them then Christians which haue the light of the worde to reueale vnto them the true nature and dignitie of Spirituall graces can not but account a vertuous and religious man very beautifull and honourable and so of meere loue reioice in his Prosperitie Therefore may an honest man be well resembled to a Light Saint Paule saith the Philippians did shine as lights in the world And Iohn Baptist is called A light And We may call eueryone of the Saints A light though not lucem illam That light which lighteneth euery man that commeth into the world But pettie Lights they are and rightly so accounted For euen as the Lights because they are glittering and comfortable therefore euery man is pleased to haue them set vp so Righteous men because they are beautifull and louely therefore euery honest man is pleased to behold them lifted vp and aduanced to preferment Our Sauiour Christ resembleth his Spouse vnto a thicke pillar of smoke perfumed with myrrh and incense and with all the spices of the merchant These sweet perfumes are the graces of Gods spirit wherewith the members of Christ are poudered and embalmed And therefore euen as aromata gratum odorem etiam lacernis centonibus conciliant Sweet odours make the most vile and stinking things sauorte so the gifts of regeneration sanctification lighting vpon a man defiled by nature and corrupted by his former sinnes doe notwithstanding make him smell sweet and seeme beautifull in the nostrels and eies of all that are neere vnto him And euen as euery man draweth neere to him and delighteth in his companie that carieth sweet odours about him so wheresoeuer a man liueth that is endued with the graces of God euery wise man will like his fellowship and draw neere vnto him in affection and of loue and liking reioice in his Prosperitie Heereby therefore all men should be prouoked that as they couet Prosperitie so they should striue vnto Righteousnesse Which if they laboured for then they should not onely the sooner 〈◊〉 outward blessings for they doe belong to those that 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his waies but 〈◊〉 ●…ed them they 〈◊〉 〈◊〉 〈◊〉 with peace and comfort on 〈◊〉 side not being ●…ed o●… 〈◊〉 of others for their Prospherity but loued and honored of others for their Righteousnesse True it is that when an euill man is exalted the wise 〈◊〉 their heads aside as loathing to behold so vnseemely a sight for Pleasure is not comely for a foole Yea the best men of God haue their Nemesis they maligne now and then the Prosperity of the wicked neither can mans corruption so containe it selfe but that from emulation it groweth vnto enuie And in this case most easily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Sophocles E●…y aimeth at him that hath somewhat Now how slippery and perilous is that mans estate which falleth into the enuy and malignation of others Anger is cruell and wrath is raging but who can stand before enuy Caines enuy murdered Abell Saules enuy pursued Dauid The enuy of the nobles cast Daniell to the lions The enuy of the Iewes nailed Christ to the crosse And ô that ô that our times had wanted examples of some who for their good parts growing into fauour with God and men were not able to support their estate against the bloody dint of enuy Well wouldst thou fare better wouldst thou both prosper and be safe in thy Prosperity Then to the desire of it ioine the desire also of Righteousnesse For who is it that will harme you if yee follow that which is good Feare God worship him zealously and aright walke lowly honestly iustly and louingly towards men this is the readiest way to secure thine estate For if

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