against Paul, and against Christ Himself.

Now, therefore, if it be lawful for these folks to be eloquent and fine-
tongued in speaking evil, surely it becometh not us in our cause, being
so very good, to be dumb in answering truly. For men to be careless what
is spoken by them and their own matter, be it never so falsely and
slanderously spoken (especially when it is such that the majesty of God
and the cause of religion may thereby be damaged), is the part doubtless
of dissolute and wretchless persons, and of them which wickedly wink at
the injuries done unto the Name of God. For although other wrongs, yea
oftentimes great, may be borne and dissembled of a mild and Christian
man, yet he that goeth smoothly away, and dissembleth the matter when he
is noted of heresy, Ruffinus was wont to deny that man to be a Christian.
We therefore will do the same thing, which all laws, which nature's own
voice doth command to be done, and which Christ Himself did in like case,
when He was checked and reviled: to the intent we may put off from us
these men's slanderous accusations, and may defend soberly and truly our
own cause and innocency. For Christ verily, when the Pharisees charged
Him with sorcery, as one that had some familiar spirits, and wrought many
things by their help: "I," said He, "have not the devil, but do glorify
my Father: but it is you that have dishonoured me, and put me to rebuke
and shame." And St. Paul, when Festus the lieutenant scorned him as a
madman: "I," said he, "most dear Festus, am not mad, as thou thinkest,
but I speak the words of truth and soberness." And the ancient
Christians, when they were slandered to the people for mankillers, for
adulterers, for committers of incest, for disturbers of the commonweals,
and did perceive that by such slanderous accusations the religion which
they professed might be brought in question, namely, if they should seem
to hold their peace, and in manner to confess the fault; lest this might
hinder the free course of the Gospel, they made orations, they put up