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

if they believe him to be only a mere man. Either they do not perceive the magnitude of the evil in which they are mired, or they do not expect from him a perfect and eternal redemption and salvation. But it is likely that their minds are imbued with Jewish and Muhammadan opinions, and that they expect only a carnal salvation and happiness from the Messiah. We, however, have learned from the Holy Scriptures that his is the principality of the Messiah, which he could not maintain unless he were truly God. For dominion is attributed to him over the celestial, the terrestrial, and the infernal, to whom sin, death, hell, and all powers are subject; but such a powerful empire is not appropriate for any mere creature. A mere man cannot be the conqueror of sin, death, and hell; nor can a mere man be our righteousness, life, truth, and wisdom. But he must be the same God in whom all that live, live; all that are wise, are wise; all that is just, is just. Therefore, in the prophet Isaiah, God is called the first and the last, the Redeemer of Israel, besides whom there is no Savior, who also blots out their sins for his own sake. And Jeremiah calls the Messiah, who is our righteousness, Jehovah. When we have learned these things from the prophetic oracles, I say, we cannot place all our trust for salvation in a mere man, but we believe him to be our Redeemer who is both God and man, one and the same Son of God and Son of man. Nor will our Adversaries be able to demonstrate their contrary opinion, or rather their blasphemy, from the Holy Scriptures. They do indeed bring forth many testimonies, and