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

to see whether they are from God, we indeed do so diligently and zealously. But I wish they themselves would do the same, as they seem to have no other mark by which they approve a spirit than if someone denies the most holy Trinity. Whatever else he may affirm, they approve of it, if only it is new and conflicts with the doctrine of the old church. And so, they number the ancient heretics—Sabellius, Samosatenus, Manes, Arius, Eunomius, Macedonius, Nestorius, and Eutyches—among the opponents of Antichristianity and the defenders of sound doctrine. The Spirit of God worked differently in the Apostles and holy men, whom he first ignited with divine light so that they might certainly know Christ and the salvation obtained for us by him; once that was known, they willingly cast aside false opinions about the observation of ceremonies and justification by the law, or about the multitude of Gentile gods and their worship. But these new teachers first persuaded their own followers that the doctrine received in the church concerning the most holy Trinity is Papal and Antichristian, and later they began to forge a new dogma and erect a new tower of Babel, in the laying of whose foundations they immediately disagreed among themselves. And they were not only divided into sects, but the leaders of the sect and the new apostles often changed the type of their doctrine. And this is not the divine Spirit that works the πληροφορίαν full assurance of faith, but rather a spirit of vertigo by which ambitious, fickle, and inconstant men are governed, who think themselves to be endowed with sharper wit than others, and to show this, they invent new dogmas in religion. They simulate a zeal for the Holy Scriptures and