Assertio orthodoxae doctrinae de duabus naturis Christi, servatoris nostri, opposita blasphemiis & sophismatibus Simonis Budnaei nuper ab ipso in Lituania evulgatis

he ended his life among us. And while he often proposed obscure and even curious questions about various parts of Christian doctrine, which he claimed he did for the sake of learning, he never asserted to any of our people these things which are now circulated under his name. Indeed, nothing of the sort was found in those writings of his which certain men from among our ministers inspected, which had been written by him a bit more diligently and accurately so that they could be read. There are also many who often heard him say that Laelius would always be a student and never a teacher, and that one would not easily hear him affirming anything controversial. Therefore, it can rightly be doubted whether or not he was the author of these dogmas that are spread under his name, and even if he were, what authority can that teacher have who, while he lived, never dared to profess his opinion publicly? What shall we say of others? Those who first left the Papacy and joined our churches, later dissenting from you on the highest head of doctrine—the knowledge of God—at first admitted that Christ existed before the flesh, but they made him a certain essentiated having a distinct essence god, eternal indeed, but distinct from the Father in essence as well as in person, and inferior to him. Soon they fashioned a certain spirit, created before all other creatures, who assumed flesh from the virgin. Finally, they affirmed that he did not exist at all in reality before his birth from the virgin. The Apostles, converted from Judaism to Christ, retained the old rites and ceremonies of the Law for some time, yet not from the beginning