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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	faith_n	scripture_n	spirit_n	4,731	5	5.2562	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95857	A charge against the Jews, and the Christian world, for not coming to Christ, who would have freely given them eternall life. Delivered in a sermon, before the Right Honorable the House of Peers, in the Abbey Church at Westminster, on May 26. 1647. being the day of their publick fast. / By Thomas Valentine, one of the Assembly of Divines, and Minister of Chalfont in the County of Bucks.	Valentine, Thomas, 1585 or 6-1665?	1647 (1647)	Wing V24; Thomason E389_6; ESTC R201520	27,808	35

and the greatest sinners that are most sensible of their miserie wil come most humblie and in much poverty of spirit no creature so wilde as a sinner in his jollitie who is as the wilde Asse in the wildernesse that runs up and down at pleasure none so tame as the penitent sinner that is taken in his moneth God hath humbled him and taken down the pride of his spirit he stood in his way as the Angel in Balaams he threatned him he had his bowe in his hand and his arrow on the string Psal 7.12 and the sinner not giving back he shot at him and wounded him and left the arrow sticking in his heart Psal 38.2 and now this wounded man he mourns inwardly and makes his moane to God Thine arrowes stick fast in me is willing to come to Christ to be healed and to have the arrow pluckt out and the wound cured Necessitie at first brings us unto Christ afterward we apprehend goodnesse and his divine perfections and we come in love to him we cannot stay away a poore man at the doore that hath scarce a ragge to cover his nakednesse not a peece of bread to satisfie nature he comes to aske for the Master not to be acquainted with him that were boldnesse but to be releived in his necessities so Christ is sought unto as a Saviour to take away our guilt to give a pardon to supply our wants and when we are sensible of our miserie we are easily induced to come to Christ But when we are justified and accepted and find the sweetnesse of fellowship and communion with Christ then we are delighted in him and if there were no necessity compelling us if no weaknesse in our faith no want in our souls yet we should desire to come to him they that have seen God in any ordinance are restlesse till they see him again Psal 63.2 David could bear well enough his banishment from the Court yet he much desired to come to the place of Gods publick worship that he might see his power and glory as formerly he had seen them in the sanctuary 4. To come to Christ is to beleeve in him and when he complains of the Jews not coming he chargeth them with unbelief He that comes to God must beleeve that he is Credere est actus intellectus assertientis veritati divinae ex imperio voluntatis motae à Deo per gratiam Aqui. and that he is a rewarder of them that seek him The Jews beleeved no such thing of Christ they did not think him to be God nor that he would reward them that come to him they gave no assent to what he spake they did not credit him Faith hath a double act one more common and generall and that is to give a firm assent to all Divine truth revealed in the Scripture Faith gives God the honour of his truth as love and hope do give him the honour of his goodnesse and bountie And truth is equally spread over all the Scriptures I beleeve as verily that Isaac was the son of Abraham as that Christ is the Son of God because Scripture affirms both and one thing cannot be more or lesse true then another one is more usefull then another Fides ambiguum non habet si habet non est fides and conduceth more to my good and in this generall act of faith I am to consider of one more then another but both are equally true but there should be nay there is no doubtihg though some men have doubted whether this or that part of the Bible were Scripture yet a beleever must not doubt whether Scripture be true that were to doubt whether God be true The truth which faith beleeves comes by divine revelation if I can prove by reason that all things that are Haereticus dubitens de uno articulo fidei opinionem habet de reliquis Biel. Gen. 1. were made by him that hath an absolute being and is the first cause of all I do not beleeve it because I can prove it but because Scripture saith it for in the beginning God created the heavens and the earth The Scriptures of the Old Testament held out clearly the Messiah and by those prophesies and promises wherin the Jews were very well verst they might know that he was the Christ and yet they did beleeve neither those Scriptures nor any thing himself spake or did And then no wonder if they fail in the second act of faith which is to relye and rest with confidence on Christ the Saviour Mar. 15.31 they were so far from this that they upbraid him at his death saying He could not save himself and therefore it was in vain to expect salvation from him Notitia assensus fiducia are made parts of Faith but two of them being in the understanding the 3 in the Will it may be doubted how one such grace can be in two faculties Schoolmen generally to salve this doubt make gne faculty subordinate to the other saying Faith is Actus imperatus a voluntate elicitus ab intellectu It is in the will ut in primo motivo in intellectu ut in proximo subjecto But the doubt is when they say it is ex imperio voluntatis they seem to give the precedencie to the will to shun such disputes we may rather call them acts in the beleever then parts of Faith But we have in these dayes all the means necessarie to work in us all the particulars required to a saving faith we have knowledge of him we question not his Divinity we beleeve he came with a commission from heaven we give a full and firm assent to whatsoever he spake as being undoubtedly true we would cast our selves with confidence into his arms that is able to save us we beleeve that God is reconciliable that sin is pardonable and this we do upon the hearing of the glad tydings of the Gospel and afterward we grow up into a greater confidence and assurance of the pardon of our sins purchased by his blood But those that do not beleeve shall have this great sin charged upon them and that we may clear Gods justice in punishing men that live in the Christian world for their infidelity it will be needfull to inquire where the power of beleeving lyes for if they cannot beleeve how is God just to require that of them which they have not power to do I answer Adam in his innocencie had a kinde of legall faith whereby he was to depend upon God for the performance of his promise for God promised him life as a reward of his obedience and he was to look for it Now what ever he had being a publick person we may be said to have it and must be accountable for it so as in him we had power to beleeve and therefore may be punished for unbelief And this Answer is given by many Reverend Divines and let it go as far as it may to the

removing of the Objection But the question is whether Adam had power to beleeve in Christ crucified He did beleeve in God and his faith was joyned with his obedience for he obeying the voice of God was to beleeve that God would make good his promise to him but his power was to the things of the Law written in his heart it was within that compasse and latitude but not in the way of the Gospel which supposeth man to be fallen and quite over-turned and how faith in Christ which is the condition of the Covenant of grace should be commanded in the Law given to Adam in his innocencie I do not understand And though he did beleeve in God yet he might not have power to beleeve in Christ dying for sinners But suppose God had revealed to Adam while he stood the event of things and imagine he had said to him Adam I have made thee wise and righteous I have enstamped mine Image upon thee I have given thee a just Law and power to keep it and for thy reward I will give thee life I have put thee into a pleasant Paradise where thou hast all things for necessity and delight but thou wilt disobey my voice and loose thy self and forfeit all that I have given thee yet neither thou nor all thy posterity shall perish I will send my Son into the world to take mans nature and dye for sin and life and happinesse shall come by faith in him The question is whether Adam could have beleeved upon such a Revelation I answer That he could and would have credited God and beleeved the truth of this relation made unto him by his Creator but to beleeve in Christ and cast himself upon a Saviour must presuppose him to be cast away and lost But could not Adam have promised to beleeve in Christ upon the former Revelation I answer If he had it had not been available for it is all one as if a rich man worth many thousand pounds should promise and give his Bond to pay me an 100 li. when he is broken and not worth a groat But it is very true that men have more power then they put out for faith and obedience and it is as true that infidelity is in their power and they willingly remain in unbelief The Answer that men return to the invitations of Christ are the same which the Jews made unto him How often would I have gathered thee together as the hen her chickens Matth. 23. and ye would not 1. Further to clear the point in hand we may safely affirm that all men in Adam stand guiltie of disobedience and God may justly punish them for that sin I●h 3 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dicit ira Dei veniet super eum sed ira Dei manet super cum quamvis naturaliter damnati jam sint reprobi sua tamen infidelitate novam sibi mortem accersunt 2. That Christ being offered to them to deliver them from curse and condemnation and they wilfully rejecting him they aggravate their sins and bring upon them the condemnation of the Gospel so that the Law and the Gospel both condemne them the wrath of God that formerly was upon them by the sentence of the Law abides upon them and new wrath is kindled against them because they beleeve not in Christ the Son of God and so comes the great condemnation oft mentioned Joh. 3.19 And to set out the cause of mans miserie take it in this comparison A man lyes sick of a feaver he is told by the Physitian unlesse he bleed or purge and take other Physick he will dye he is distempered and will not be ruled he dyes The question is what this man dyed of I answer He dyed of a Feaver that was originally the cause of his death And then in the second place he dyed of wilfulnesse because he would not follow advice In the great day of judgement men shall be condemned for their disobedience and next which is the great aggravation of their sin for infidelity because they beleeved not in Christ Vse Before we come to the next point let us make a breefe application of this and it shall be an Item to take heed of infidelity especially of willfull infidelity say not that ye will not come to Christ neglect it not for he will take it ill and that because Foure aggravations of the sin of infidelity 1. The last best words that ever God spake were by Jesus Christ and to contemne them were a greater sin he that despiseth Moses Law did sin in a high degree but what will betide him that despiseth the glorious truthes of the Gospel uttered by Christ to honour him and the truthes he revealed the sweetest expressions were made that ever we heard of Luk. 2.14 Glory to be to God on high Peace on earth and good will towards men the Jewes could not be ignorant of those glorious manifestations and might have bin convinced by them we all do beleive the doctrin of the Gospel and we receive them and are readie to come unto him in the use of his Ordinances But with our faith we must joyne all other graces and the practise of al duties we must do every thing answerable to the profession of the Faith or else we are in some measure guilty of the sin of the Jewes 2. There is no such impediments to hinder us as was to the Jewes they might have said the Priests lips must preserve knowledge and the people must seeke the Law at their mouthes and they say that Christ is a deceiver a Samaritan and hath a Devill these might stumble the Jewes and keepe them from comming to Christ but there is no such let to us the Gospel is countenanced Christ is received In the Primitive times they were faine to sell all in Q●een Maries daies they went through the flames or else they could not have Christ these were great tryalls they fall not upon us and therefore our sin is the greater if we do not imbrace him 3. We must give a reason why we did not come to Christ why we did not beleive in him why we did not accept of him when he was offered unto us with all his Excellencies he came to us and brought with him righteousnesse life pardon heaven and the glorie of it and would have freely given us them if we would willingly and freely have accepted him for our Saviour but those that have rejected him shall see with sorrow the fruites of their infidelity and cry out against themselves for loosing so great joyes and pulling so great torments upon themselves and as Malefactors in the day of their execution lament their folly and obstinacie in that they would not be ruled and that brought them to their miserable end so the unbeleever in the day of judgment shall have it charged upon him and he shall repeat these words in the dolour of his trembling heart I dye and am

condemned eternally because I would not come to Christ who would have given me life Fourthly and lastly such as refuse to come to Christ and to be guided by the doctrin of faith may come to make an open defiance against him and his Gospel the●e is a great differancs between the wants of faith and a con●rarietie to the faith Aug. in Ioh. 15 Magnum quoddam peccatum sub generali nomine vult intelligi where this later is in the height of it men come to dissent from the truth to deny it and in time to defie it and Christ the author of it the beleever he honours Christ by acknowledging him by assenting to his truth and casting his confidence and affiance upon him but the willfull unbeleever doth the contrarie and offers much dishonour to Christ by his deniall his dissent his diffidence and defiance Aqui. 2. 2 dae q 10. Artic. 3. Infidelitas est maximum peccatum Therefore some nay almost all do judge infidelity to be a very great sin and others argue and indeaver to proove it to be the greatest sin of all We come to the Second point formerly propounded which is That Jesus Christ will freely give life eternall to them that come unto him It is cleer that he understands eternall life by his expression elsewhere I give unto them eternall life and they shal never perish Ioh. 10.28 and such as speake to Christ about life mention eternall life as the ruler that followed after Christ said Good Master Luk. 18.18 What shall I do to inherit eternall life so that the life which Christ offered and the people sought for was eternall life and it was freely to be given them Life is the best kind of being and presupposeth a cause of life remaining in and working upon a Subject capable of life all things that are yet live not there is a being inferiour to life and those that live live not all a like beasts and plants live yet not such a life as man lives for as the soule is so is their life beasts have souls and yet have but sence and somewhat like reason men have understanding and utter by speech what they conceive for they have a resonable soule and a more noble then beasts and if all difference come from the act of the forme upon the matter then the soule of man more noble will still worke as we see it doth upon the body to fashion it into more excellent parts and to make the house and roomes for it's own use and therefore this life in man comming from a more excellent principle is above the life of beasts Among men some have the Spirit of Life in them who were dead by nature in sins 2 Cor. 3. they being quickned have a more noble principle of life and have in them the beginning of life eternall such as are alive to God have union with Christ they live in another kind then naturall men do for in the spiritual life the Spirit of God works on the soul as the soul doth on the body but first the soule is a meere patient which in the naturall life is the sole agent the soule is under the power of Gods Spirit and as far as Gods Spirit is above the spirit of man so far is this life of grace above that of nature therefore the Apostle magnifies this life in the regenerate above the life of reason not so much as mentioning it In that I now live Gal. 2.20 I live by the faith of the Son of God who loved me and gave himselfe for mee Life is spread over the whole man yet first and principally it is in the soule and diffused through every faculty and if we stand not too nicely upon the distinction of life and the actions of life we may say that faculty lives when it is able to do the works that belong to it as the minde lives when it knowes God and is dead while it remaines ignorant the heart lives when it loves God and reposeth trust in him the affections live when they joy in God and make fit expressions of that joy towards him as we perceive the hand to live when it can stir and work and when this life of grace continues beyond time it becomes life eternall eternity to life in the world to come is but as time in this world This is life eternall to know thee and he that beleeves hath everlasting life Faith in Christ and knowledge of him Ioh. 17.3 Ioh. 3.36 are made the beginings of life eternall and because it is propounded as a reward in heaven therefore life eternall includes the beginnings of the life of grace and the perfection of it hereafter it is the altering of our naturall lives for all our infirmities and griefes shall be remooved and for the spirituall life all the graces that in heaven shall be of use shall be perfected Life eternall includes all things essentially necessary to make us happy and also all additions and attendants to make it compleat honour and glorie and immortality are in it for such as by continuance in well doing seeke for these shall find them in eternall life But because the life of glory which Saints have in heaven Rom. 2.7 is the strongest motive that might have perswaded them to come to Christ therefore we must more fully explain that unto you the life of glory will be in the whole man but principally in the soule and most in the cheifest faculties which are the understanding and will to the understanding refer the blessed vision to the will the fruition of God these two are the principall parts of the life of glory Vide Wendelium qui scripsit upple Biel. distinct 49. conclus 4. qu. 2. I am not ignorant that many writers make the vision of God in glory to comprehend all the happinesse which the soule hath from him but there is reason and authority sufficiently to propound them distinctly 1. In the life of glory the mind shall see God that is fully and perfectly know him for seeing is put for knowing Now ye say you see Iohn 9.41 N●w we see through a glasse darkly but then face to face now I know in part ●ut then shall I know even as I am known 1 Cor. 13.12 every one in heaven shall with their own mind understand all things and know all persons so fully as may any way conduce to their happinesse and to the end it may be so all weaknesses and imperfections of the mind shall be remooved no simplicity no shallownesse shall be upon any Idiots and men of weake abilities may have so much knowledge of Christ as to bring them to heaven but when they are there they shall have sharpnesse of wit Prov 1.4 for full conformity with God in his Image Col. 3.10 is a chiefe thing in life eternall and knowledge is a principall part of Gods Image as the Apostle plainly affirmes Having put on

the new man which after God is renewed in knowledge 3. The mind shall so cleerly understand as that it shall not need the help of faith as it is now of use unto us when we hear of the Trinity of persons of the union of the two natures in Christ of election and of the resurrection we take them upon trust building by faith upon the truth of him that relates them in the Scripture but in heaven we shal perfectly know understand all things which are now darke and obscure all controversies shall be decided all doubtes shall be removed and surely our fight will be very cleer when we shall not need the help and use of our better eye Now we walk by faith and not by sight but then by sight 2 Cor. 5.7 and not by faith 4. To make us see the glorious things of heaven there shall be no outward means such as have been of use on earth no preaching of the Word no Sacraments no visions dreams or apparitions in bodily shapes as sometimes God hath made himself known to his servants in former times to Patriarches Prophets and Apostles 5. The means shall be the light of glory which shines in heaven above all the brightnesse that ever man did see Col. 1.12 he hath made us meet to be partakers of the inheritance of the Saints in light This light would dazle the eye of man and dim it for if the glorious body of the same would hurt the eye of a man what would the light of heaven do it being such as none can approach unto In this frail condition we cannot see God and live when God or but an Angel appeared 1 Tim. 6.16 Lumen gloriae corroborat intellectum ad perfectam Dei visionem eliciendam how were men affrighted and if that terror had remained it would have overwhelmed them but in heaven the spirits of men will be elevated and inabled to see with joy those things that there will be manifested 6. In that light of glorie we shall not onely see the attributes of God his mercie justice truth and wisdom Whether the light of glory be habituale lumen in intellectu see it disputed at large by Greg. de Valent To 1. part 3. p. 227. Num. 24.17 and which we are apt now to question but the very simple pure essence of God which yet we must not separate from his attributes we shall see and know God so fully as our natures are capable of In heaven there will be a clear vision on our part and a clear manifestation on Gods part but both are from God to make us able to see him and to be willing to be seen of us he will shew himself not darkly and obscurely as to the Church in former times not terribly as on Mount Sinai not a far off as to Balaam not for a short time as in his transfiguration but we shall dwell upon the contemplation of him we shall have time enough to take a full view of him yet this vision is such as we are capable of our finite scant souls can never comprehend the infinite excellencies of the eternall God In heaven there is Visio clara but not comprehensiva but we shall see and understand so much as may any way conduce to our happinesse But seeing we have begun with vision and it is taken from sence it may be demanded what our bodily eyes shall see in heaven Matth. 17.2 1. I answer 1. The glorious manifestations of the presence of God in some such sort as was on the Mount where we find mentioned a bright Cloud his clothes were white as the light and his face did shine When God appeared in the Temple at Solomons prayer the glory of the Lord filled the House that the Priests could not enter and it was a visible glory some such but far more excellent is in heaven 2. The glorified bodies of the blessed Saints full of beautie and brightnesse at the day of judgement we shall see a company of glorious creatures those on the left hand shall be an ugly company and many of them deformed for if we credit Durandus and others their sins not being taken away the fruits of sin will remain upon them the lame the blinde the maimed Gods soul will more abhor them then Davids But all comelinesse and excellencie will appear in the Saints Mal. 3.17 for they shall be as Jewels made up a Jewel must be cut and polished it must have a lustre set upon it that it may shine and it must be set in gold their souls and bodies are not yet so glorious as they shall be now they are jewels but they are rough and unpolished much corruption remains and those graces they have are not set in gold 3. We shall see the glorified body of our blessed Saviour which will be a joyfull sight we shall see him that is dearer then all our friends we shall see him that dyed for our sins we shall see him that was crowned with thorns the side and feet and hands that were pierced we shall see him not in humility and meannesse but in the brightnesse of his glory And if the sight of Joseph was so welcome to Jacob and that because he thought he had been dead and did see him alive and in honour also the like and much more is here we shall see Christ alive whom the Jews supposed to be dead and in honour also whom they imagined to be as they sent him out of the world a crucified Christ but they shall see him whom they pierced to their sorrow and shame but we shall see him to our endlesse comfort for we shall see his gracious countenance looking towards his own with much joy in his face and expressing it in some such manner as this You have long looked for this day you have mourned under many calamities and most of all for your sins now the day expected is come and now an end of all your sorrows all tears I wipe away you have depended upon me for salvation I am come to save you you have received me I am come to reward you enter into your Masters joy And touching this sight of Christ it may be demanded whether it will be more pleasant for us to see him or for him to see all his elect together For answer know first who loves most will most rejoyce Secondly whose need is greatest that will cause more joy In the former respect Christ loves his own with an infinite love and joyes in them more then they can in him He who is the Bridegroom in whom are all affections it will be joyfull to him to see them altogether for whom he willingly shed his dearest blood But in regard of our absence from him and the benefit of communion with him we shall exceedingly rejoyce to see him But evill men if in that black darknesse they can see any thing it shall be to their terrour and vexation for they

not what he hath the soule lives in hope to injoy God the will of man goes further in her art then any other faculty sence looks at the outside of a thing viz. colour reason hath an idea or notion of it but will desires the thing it self the heart of man is set upon God himself Charitas intrat scientia foris stat Biel and as in heauen we shall know God more so we shall love him more and injoy him more and none can tell what affections he shall have in heaven the soule shall have a wide capacity and receive in much of God which may appeare by these two particulars 1. God is sweet in the use of his creatures as meat to the hungrie clothes to the naked sleepe to the wearie fire to them that are cold these are very welcome but if God be tasted in them they are sweeter then ordinarie 2. In the Ordinances God is more to the beleeving heart when the troubled conscience can find rest no where if it hear of the mercy of God in Christ it is revived the soule that groans under the burthen of sin if it be put in hope of pardon it begins to look up which before was quite down and utterly dejected But what need I to speak how sweet God is in his Ordinances I appeale to all those hearts that ever have received good by his word whether it hath not been more then their appointed food far above all the comforts of this world but in heaven we shall injoy God not in his creatures nor in his Ordinances but in himself and we shall find the varietie of all comforts to meet in him we shall need no Sun to shine upon us no wine to make our hearts glad no oyl to make our faces shine nay we shall need no Sacraments no preaching of the word but God in himself and from himself will communicate the fulnesse of joy and it shall continue without interruption without any mixture of sorrow or sinfulnesse no devill shall be there to tempt no deceitfulnesse in our hearts to betray us no worldly occasion to entangle or trouble us our hearts shall be lifted up and never fall again our affections warm and never coole again our mindes settled in the full assurance of Gods favour and never doubt again our natures shall be perfectly holy and never sin again all our thoughts and desires shall be set on God and nothing else and for conclusion of this point we shall be happie and there will be no danger no possibilitie of loosing it again lo thus shall it be done to the man whom God will honour And now that I have explained what life eternall is I come to the latter part which is to shew you that Christ will confer upon you this life by way of gift Rom. 6.23 he will freely give it to you The gift of God is eternall life through Jesus Christ our Lord. And this aggravates the sin of the Jewes that they might have so great a blessing in such a free way of gift and yet would not come unto him and not onely the Jews in the daies of Christ were to be blamed but even in these daies the Papists will not come to him to have life in this way of gift they will merit it else they will not have it they will not have a heaven that costs them nothing To meet with both these I shall briefly shew you that Christ will freely give you life if you come to him and that you must have it this way or not at all Christ purchased it and meritoriously procured it and it is freely given by him to us he bought it as if it had been freely given it is freely given as if it had not been bought it is Christs purchase but our inheritance Christ is given who bought it the Word that works faith to apply it is given the Spirit that inables us to beleeve and to look after life eternall is given And therefore the grace of God is made the cause of salvation in generall Ephe 2.8 Rom. 3.24 Ephe. 1.6 7. and also ascribed to the particulars of justification adoption remission of sins and glorification And as God intended his glory should arise out of the manifestation of his severall attributes so he purposed severall works wherein they were to shine and more eminently to appear as his power in the Creation the invisible things of him Rom. 1.20 that is his eternall power and Godhead are seen in the Creation Wisdom and Providence are chiefly seen in the government of the world He made the Earth by his power he established the world by his wisdom and stretched out the Heavens by his discretion Ier 10.12 Justice is seen in the condemnation of the wicked and Gods free grace in the salvation of the elect Yet we must not imagine that nothing else but power and wisdom and justice and grace appear in these works but these are more eminent and perspicuous and the Attributes of God though they be not subordinate or inferiour one to another yet they give way one to another as the Mayor and Aldermen in a Corporation they give honour to him whose turn it is to have the chief place so here all give way to power in Creation none did so much appear as that and all give way to Gods free grace in our salvation and from those words of the Apostle Eph. 1.6 we were adopted to the praise of the glory of his grace We may infer the like he made the world for the praise of the glory of his power he governs it for the praise of the glory of his wisdom he condemnes wicked men for the praise of the glory of his Justice and saves his own for the praise of his glorious grace And how dare any shew themselves enemies to the grace of God or go about to obscure it or derogate from the goodnesse of Christ who doth freely offer life to them that come unto him That we may vindicate the grace of God against the Papist and others and shew that life eternall is not merited or deserved by man we will pick out an Argument or two such ●s see● to have most strength in them and answer them yet so as to deliver the positive truth rather then meddle much with the controversie There are two things alledged against this truth one by ancient Writers the other by Modern Papists which seem to prove that we are not to look for life at Christs hand of free gift I will put them both together thus If the holy actions and services of beleevers come from the Spirit of grace inabling them thereto and shall be rewarded not of grace and favour but of justice then they are meritorious and consequently life eternall comes not by free gift but is due to the Saints But both the former are true Ergo. The first is urged by Biell and Greg. de Valentia Biel li 2. dist 29.