truth, and hinder the efficacy of His doctrine. This is part of
that [Greek], that duty of contending earnestly for the faith, which
is incumbent on us.

5. It may be excusable upon particular emergent occasions, with
some heat of language to express dislike of notorious wickedness.
As our Lord doth against the perverse incredulity and stupidity in
the Pharisees, their profane misconstruction of His words and
actions, their malicious opposing truth, and obstructing His
endeavours in God's service. As St. Peter did to Simon Magus,
telling him that he was in the gall of bitterness, and in the bond
of iniquity. As St. Paul to Elymas the sorcerer, when he withstood
him, and desired to turn away the Deputy Sergius from the faith;
"O," said he, stirred with a holy zeal and indignation, "thou full
of all subtilty and all mischief, thou child of the devil, thou
enemy of all righteousness, wilt thou not cease to pervert the right
ways of the Lord?" The same spirit which enabled him to inflict a
sore punishment on that wicked wretch, did prompt him to use that
sharp language towards him; unquestionably deserved, and seasonably
pronounced. As also when the high priest commanded him illegally
and unjustly to be misused, that speech from a mind justly sensible
of such outrage broke forth, "God shall smite thee, thou whited
wall." So when St. Peter presumptuously would have dissuaded our
Lord from compliance with God's will, in undergoing those crosses
which were appointed to Him by God's decree, our Lord calleth him
Satan; . . . . "[Greek], "Avaunt, Satan, thou art an offence unto
Me; for thou savourest not the things that be of God, but those that
are of men."

These sort of speeches, issuing from just and honest indignation,