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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

with adultery and incest Iob was an vpright and iust man yet he brake forth into tearmes of impatience Zacharias and Elisabet were both iust before God yet the man was s●…itten with dumbnesse for his infidility And so all are righteous men before God that loue him and keepe his commandements God accepting their good indeuours in Christ and imputing vnto them for perfection the perfect Righteousnesse of Christ for Nos ex iustitiae participatione iusti sumus We are not otherwise exactly iust before God then by the participation of the exact iustice and obedience of the Lord Iesus Christ. Of such righteous men Salomon speaketh heere and saith that in the welfare of one who walketh religiously to God and honestly towards men others that behold it are glad and reioice So much for the title of a righteous man The city The name of a city comprehendeth heere a double Rhetoricall Trope 1. For first the citty it selfe is taken for the people and inhabitants of the citty as it is also else where in the scriptures When tidings came to Shiloh that Hophni and Phinehas were slaine and the arke of God was taken of the Philistims all the citty that is all the people of the citty cried out Againe There is a riuer whose streames shall make glad the citty of God that is the people or inhabitants of the city of God 2. Secondly the citty is heere specified by name for the whole body of the country For Salomon intendeth to say that all men towne and country reioice in an honest mans preferment When the Psalmist saith Except the Lord keepe the citty the keeper watcheth in vaine There he speaketh de reipublicae statu politia of the state and pollicie of the common wealth and the name of a citty is taken Pro omni robore regiminis for the whole strength of gouernment in a state or kingdome So heere when Salomon saith The citty reioiceth he meaneth that the whole body of the people is glad But he specifieth the Citie by name first because cities are the speciall parts of a countrey and commonly conteine vnder their iurisdiction the neighbour villages Secondly because Cities are the seats of great men and great offices so as if a good man be preferred to dignitie they do soonest espie it yea and soonest feele the benefit of it and therefore haue the first and chiefest cause to reioice therein Thirdly Cities are the ciuillest and fullest of knowledge and therefore doe not onely best discerne who is a Righteous man but also are easiliest mooued to reioice in his Prosperitie So The Citie reioyceth that is euery man is well pleased with it Prouided alwaies that this Citie and countrey be such an one as is it selfe a louer of Righteousnesse such a Citie as Ierusalem was and such a people as the kingdome of Israel was in the best times of Salomon to the examplar whereof he hath speciall respect in this and diuers other of the Prouerbs For if it be not such a Citte or people they will hardly reioice in the prosperitie of the Righteous It must not be such a Citie as Sodome was where The men were wicked and exceeding sinners before the Lord. For there they disdained that Lot should aduise them much more that he should be exalted among them Neither must it be such a Citie as the yoong man in the Comoedie describeth Athens in that time Vbi mores deteriores increbescunt indies Vbique amici qui infideles sunt nequeas pernoscere Vbique eripiatur animo tuo quod placeat maximè That is Where the people grow daily worse and worse where a man cannot know his friend and his foe asunder nor holde his owne with quietnesse For in such a Citie there is little care to preferre the best and little ioy in their preferment But in a citie or countrey well framed well gouerned well affected to religion and honestie In such a citie there is much ioy at the Prosperitie of the Righteous Hitherto the meaning and exposition of the words Now the doctrine it selfe which the words import is a trueth warranted by all experience and whereof both holy writ and humane histories yeeld infinite examples But I must be contented with one or two of either sort in stead of many that might be alledged When Dauids gonernment was disturbed by Absaloms treason and the king fledde out of Ierusalem for feare it should be sacked or fired all the people that was with him had euery man his head couered and wept as they went So sory they were for Dauids affliction But when Absolom was slaine and his father was to returne againe with honour then happy was he that could shew greatest forwardnesse in his conduction yea the men of Israell chode and brauled with the men of Iudah for preuenting them secretly in the kings restitution So ioifull they were in his new recouered prosperity Againe When Adoniah contrary to Dauids minde and promise aspired to the kingdome of Israel then Zadok and Nathan and Benaiah and Shimei and Rei and the men of might as they were excluded so no doubt they hong their heads and sorrowed But when Salomon was crowned at his fathers appointment then not onely those good men accompanied him but also All the people came vp after him pipingand reioicing with great ioy so that the earth rang with the sound of them Salomon was a prince of incredible hope and the land reioiced vnspeakably at his coronation In humane histories the example is most famous of Numa Pompilius the successor to Romulus in his kingdome Because he was held a deuout and religious man though indeed the old fables make him but a beguiler of the Gods and all his deuotions were but deuises of curious superstitions as Tertullian speaketh yea and besides his religion for that he was naturally disposed to all vertuous manners and discipline and paines taking and study of wisdome therefore after long dissention betweene the Romanes and the Sabines about the election of a king he was named of the one side and receiued of the other side with generall approbation The Senate and people going forth to meet him the women applauding him with their acclamations and also reioicing tanquam non rex vrbi sed regnum obtigisse●… saith Plutarch as if they had that day gained not a new king but an other kingdome to their citty But why roue I so long and so farre from home who remembreth not the ioy and thanksgiuing of the good seruants of God in our daies for the preseruing of some Christians though not many from that blody massacre in France for the deliuery of Rochel from the Spaniard for the reliefe of Geneua from the Sauoian and infinite such examples to long to repeate One president there is tending directly to this purpose which my duty to God and men will not suffer me to omit Seneca

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

reioice in the Prosperity of this religious Prince on the other side let vs pray to God both to affect his heart with large purposes of our common good and to prepare our hearts to intertaine the good which his comming to the Crowne seemeth to promise vnto vs lest we stand in our owne light by our owne vnto wardnesse it be said of vs as it is of the Isrealites in the daies of Iehoshaphat The high places were not taken away the king could not doe the good that he would haue done in the land for the people had not yet prepared their hearts vnto the God of their fathers 4. There is yet a fourth Obseruation to be made from these words of Salomon In the prosperity of the Righteous the citie reioiceth For it teacheth vs what account we are to make of those whose affections are moued with no ioy to see good men grow vp and Righteous men to Prosper vpon earth Verily it argueth that they are such as haue euill will at Sion and Their eie being euill because God is good it sheweth that they are an enuious and malicious generation Either they are no Citizens or no sound hearted Citizens to the city of God For Enuy hateth that which it maligneth Sudat frigidus intuens quod odir When Nehemiah reedified the walles of Ierusalem the true hearted and naturall Iewes ioined with him and strengthened their hands to good But Sanballat and Tobiah mocked them and conspired together to hinder them And no maruell for they were no Iewes The one was an Horonite that is a Moabite and the other was an Ammonite both of which nations were olde professed enemies to the people of God Againe when Paule came to Paphus Sergius Paulus desired to heare the word of God But Elimas withstood them and sought to turne away the Deputy from the faith No maruell For he was a Iewe and a Sorcerer and therefore could neither beare the trueth nor the holinesse of Christian Religion So hath it alwaies beene in the world Ammonites and Moabites Iewes and Sorcerers men of corrupt life and religion could neuer take pleasure in the building of Ierusalem nor in the propagating of the Gospell Whereof it is that they haue alwaies maligned the rising vp of the Righteous for feare that the worke of God should prosper in their hands Heere therefore learne we to iudge of what sort and qualitie those are among vs which grinde their teeth and hang their heads at this new day of Englands Prosperitie Of which ranke and company are the ding-thrifts of the lande who hauing wasted their owne goods with riotous liuing hoped now to haue parted other mens stakes in the time of ciuill dissention Those also which raised not themselues by their Righteousnesse but climbed on high by symonie by briberie by flattery abusing the gracious time and speciall ministers of the state by corrupting and peruerting inferior officers Those againe which assumed the Magistracie not to doe iustice but to gaine reputation and entered the ministerie not to labour but to liue at ease not to feed the slocke but to feed vpon the flocke These and diuerse others fearing lest in an alteratino their euill might come to light as when a man remooueth his house many a thing is pulled out that laie hid while he was setled in some dark corner they can not but in apparance onely reioice at this prosperitie But to omit these and some others there are now two especiall sorts of male-contents in the land that sigh at the heart though they smile with their countenance at this common peace and ioy in the kingdome The Lord giue his Maiestie grace prudently to discerne them and puissantly to suppresse them as enemies to God and chiefe hinderances to the Gospell 1. The one sort are the Atheists I meane the Mocke-gods of our time which make a scorne of all religion and saie with the Foole in their hearts There is no God Of such grosse and senselesse Atheists I speake not of such as the Papists make of the Protestants For with them Erasmus is an Atheist because I now he imitated Lucians stile in deriding their absurdities With them Caluine is an Atheist because he maketh God the authour of all things Not being able seely schollers to distinguish between the actition which is euer of God and the euill of the action which is euer of man himselfe Againe they say of Bukchennane that he was Atheus Poëta a godlesse or Athetsticall Poet because perhaps he compiled Dauids Psalmes in Poeticall verses Yea in their esteeme all of vs are little better then Atheists because we acknowledge not euery seuerall Saint for a petie God in religion As the Athenians condemned Protagoras for an Atheist consultè potius quàm prophanè disputantem Who disputed rather aduisedly like a Christian than prophanely like an Atheist So Arnobius iudgeth and so I doe conceine him For certainly his purpose was neuer to say There was no God but that those were no gods which the Athenians worshipped But of that by the way Such fatte Atheists made the Gentiles of the Philosophers and such Atheists make the Papists of vs but of such I speake not in this place The Atheists which I intend are those to whom Religion is nothing but Policie and the Scriptures are but Quaint deuices and Moses his leading of the people through the red sea was but his wisdome to finde the chanell and to take the time when the tide was out and such like odious blasphemies These persons no man I trow can call Christians and yet of themselues and their followers they are reputed deepely wise and learned Let vs grant them therefore if we grant them any thing to be Heathen Philosophers but then the question is of what sort or sect they might take their denomination Verely Epicures they are for they hunt after pleasure as after their chiefest good Their Mote is like to Sardanapalus Epitaph Ede lude bibe charum praesentibus exple Deliciis animum post mortem nulla voluptas Stoikes they are for though they loue to dispute of Action and Practise yet themselues couet to sit in ease and quietnesse Yea in their affectation of Communitie they are Academikes for by their good willes no mans wife should be proper to her husband But with the Peripatetians to enquire after felicitie or vertue or to account the gifts of the mind their most excellent parts or the seeking of common good their greatest glorie these are tunes that sound harsh in their eares because they sauour somewhat of Righteousnesse Prosperitie and pleasure and ease and abundance are things which they affect but Vertue and Righteousnesse they affect not These men seeing now a change euen in the Head for Princes are the heads of the people and knowing that Mutation is an alteration in the same kinde into more or lesse as