An exposition with practical observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth…

First, To rejoice, and be glad, merely because an enemy is fallen into misery, is both unseemly and sinful. And so we are to understand Solomons Proverb; Rejoice not when thine enemy falleth. Some understand this of falling into sin. He ⟨p. 187⟩makes himself a sinner indeed, who rejoiceth because another hath sinned. He that rejoiceth because another hath sinned, rejoiceth (upon the matter) because God is dishonoured. Such joy is a kind of thanksgiving for Satan's victory. But as to rejoice because another falls into sin, is the worst fall into sin; so to rejoice merely because an enemy falls into misery, is worse then our own falling into misery. He shows that he hath not the heart of a man in him, who is glad at the misery of any man, And he who rejoiceth thus when his enemy falleth, doth himself fall much worse. The ruin and downfall of an enemy (suppose him the vilest enemy) considered in it self, is meat and drink to none but revengeful and envious spirits. David was much troubled and chargeth it as an extreme piece of folly upon himself, Because he was envious at the foolish when he saw the prosperity of the wicked (Psal. 73.3.) Now it is an issue flowing from the same principle, purely to envy the prosperity and purely to rejoice in the adversity of the wicked. Nero was justly reckoned a monster among men, who could sing when himself had set Rome a fire: And they have some-what of a Neronian spirit in them, who can sing when they see their enemies consuming in the fire. God delights not in the misery of man (as it is misery upon man) nor do they, who are taught of God.

First, To rejoyce, and be glad, meerely because an enemy is fallen into misery, is both unseemly and sinfull. And so we are to understand Solomons Proverbe; Rejoyce not when thine enemy falleth. Some understand this of falling into sinne. Hee ⟨p. 187⟩makes himselfe a sinner indeed, who rejoyceth because another hath sinned. He that rejoyceth because another hath sinned, rejoyceth (upon the matter) because God is dishonoured. Such joy is a kinde of thanksgiving for Satans victory. But as to rejoyce because another falls into sin, is the worst fall into sinne; so to rejoyce meerely because an enemy falls into misery, is worse then our owne falling into misery. He shewes that he hath not the heart of a man in him, who is glad at the misery of any man, And he who rejoyceth thus when his enemy falleth, doth himselfe fall much worse. The ruine and downfall of an enemy (suppose him the vilest enemy) considered in it selfe, is meate and drinke to none but revengefull and envious spirits. David was much troubled and chargeth it as an extreame peece of folly upon himselfe, Because he was envious at the foolish when he saw the prosperity of the wicked (