The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

DOCT. That it was the Lot of our Lord Iesus Christ,* 1.1 to be betrayed into the hands of his mortal enemies, by the assistance of a false and dissembling friend.

Look as Ioseph was betrayed and sold by his brethren. David by Achithophel, his old friend. Sampson by Dalilah that lay in his bosom: So Christ by Iudas one of the twelve. A man, his friend, his familiar, that had been so long conversant with him. He that by profession had lifted up his hand to Christ; now by treason lifts up his heel against him. He bids the Souldiers bind those blessed hands, that not long before had washt the Traitors feet.

In the point before us, we will

• First, Consider Iudas, according to that eminent station and place he had under Christ.
• Secondly, We will consider his Treason, according to the seve∣ral aggravations of it.
• Thirdly, We will inquire into the Cause, or motives that put him upon such a dreadful hellish design as this was.
• ...

• Fourthly, and Lastly, We will view the Issue, and see the event of this treason, both as to Christ, and as to himself, and then apply it.

[ 1] First, As for the person that did this, he was very eminent by reason of that dignity Christ had raised him to. He was one of the twelve. A person retained not in a more general, and com∣mon: but the nearest, and most intimate and honourable relation and service to Jesus Christ. There were in Christs time several sorts and ranks of persons, that had relation to Christ. There were secret Disciples: men that believed, but kept their stations, and abode with their relations in their callings.

There were the seventy also, whom Christ sent forth; but none of these were so much with Christ, or so eminent in respect of their place as the twelve. They were Christs family; day and night conversant with him: it was the highest dignity that was confer∣red upon any: and of this number was Iudas. The Antients have much extolled the Apostolical dignity. Some stiled these twelve pedes Christi the feet of Christ, because they as it were carried Christ up and down the world. Others oculi Dei, the very eyes of God; they were his watchmen, that took care for the concern∣ments of his name and Gospel in the world. Others mammae Eccle∣siae, the breasts of the Church. They fed, and nourisht the chil∣dren of God by their doctrine. Now to be one of this number, one of the twelve, what a dignity was this?

(2.) Yea, he being one of the twelve, was daily conversant with Christ. Often joined with him in prayer, often sate at his feet hearing the gratious words that came forth of his mouth. It was one of Austins three wishes, that he had seen Christ in the flesh, Iudas not only saw him, but dwelt with him, travelled with him, eat and drank with him. And during the whole time of his abode with him, all Christs carriages towards him, were very obliging and winning; yea, such was the condescention of Christ to this wretched man; that he washed his feet; and that but a lit∣tle before he betrayed him.

(3.) He was a man of unsuspected integrity among the Apostles. When Christ told them one of you shall betray me; none thought on him, but every one rather suspected himself. Lord is it I? saith one, and so said they all. But none pointed at Iudas, saying thou art he.

(4.) To conclude, in some respect he was preferred to the rest. For he had not only a joint commission with them to preach the Gospel to others; (though poor unhappy wretch, himself became a cast away.) but he had a peculiar office. He bare the bag. (i. e.) he was Almoner, or the Steward of the family, to take care to pro∣vide for the necessary accommodations of Christ, and them. Now who could ever have suspected, that such a man as this should have sold the blood of Christ for a little mony? that ever he should have proved a perfidious Traytor to his Lord, who had called him, honoured him, and carried himself so tenderly towards him? and yet so it was, lo Judas one of the twelve came, and with him a multitude: O whither will not a busie Devil, and a bad heart carry a man!

Secondly, But what did this man do? And what are the just [ 2] aggravations of his fact? Why, he most basely and unworthily sold and delivered Christ, into his enemies hands, to be butche∣red and destroyed: and all this for thirty pieces of silver.

Blush O Heavens, and be astonished O Earth at this! in this fact, most black and horrid aggravations appear.

First, Iudas had seen the majesty of a God on him whom he be∣trayed. He had seen the Miracles that Christ wrought, which none but Christ could do. He knew that by the finger of God, he had raised the dead, cast out Devils, healed the sick. He could not choose but observe and see the raies and awful beams of divine Majesty shining in his very face; in his doctrine, and in his life. To betray a man, to sell the blood of the poorest innocent in the world is horrid; but to sell the blood of God, O what's this! here's a wickedness that no epithete can match! yea,

Secondly, This wickedness he committed after personal warn∣ings, and praemonitions given him by Christ. He had often told them in general, that one of them should betray him. Mark 14.20. He had also denounced a dreadful wo upon him that should do it, vers. 21. The Son of man goeth indeed, as it is written of him; but wo to that man by whom the Son of man is betrayed; good had it been for that man, if he had never been born. This was spoken in Iudas his presence. And one would have thought so dreadful a doom as Christ passed upon the man that should attempt this, should have affrighted him far enough from the thoughts of such a wickedness. Nay Christ comes nearer to him than this, and told him he was the man. For when Iudas (who was the last

that put the question to Christ) asked him, Master is it I? Christs answer imports as much as a plain affirmation, Thou hast said, Matth. 26.25. Moreover,

Thirdly, He doth it not out of a blind zeal against Christ as ma∣ny of his other enemies did: of whom it's said, 1 Cor. 2.8. That had they known him, they would not have crucified the Lord of glory. But he did it for mony, to make his market of Christ. He sold Christ as a man would sell an Ox, or a Sheep to the Butcher,* 1.2 for profit. He was fully of the mind of the Pope, whose motto was; the smell or savor of gain is sweet, let it rise out of what it will. If he can get any thing by Christs blood, it shall be a vendible commodity with him. What will ye give me (saith he) and I will betray him, Matth. 26.15.

Fourthly, He sells him, and he sells him at a low rate too; which shewed how vile an esteem he had of Christ. He is con∣tent to part with him for thirty pieces of silver. If these pieces or sheckles were the sheckles of the sanctuary, they amounted but to three pounds fifteen shillings. But it's supposed they were the common sheckles,* 1.3 which were mostly used in buying and selling; and then his price that he put upon the Saviour of the world was but one pound seaventeen shillings and six pence. A goodly price (as the Prophet calls it) that he was valued at, Zech. 11.12, 13. I confess it's a wonder he asked no more, knowing how much they longed for his blood; and ••hat they offered no more for him; but how then should the Scriptures have been fulfilled? O what a sale was this! to sell that blood, which all the Gold and Silver in the world is not worth one drop of, for a trifle! Still the wickedness of this fact rises higher, and higher.

* 1.4Fifthly, He left Christ in most Heavenly and excellent im∣ployment, when he went to make this soul undoing bargain. For if he went away from the Table as some think, then he left Christ instituting and administring those Heavenly Signs of his body and blood. There he saw, or might have seen the bloody work he was going about; acted as in a figure before him. If he sate out that Ordinance, as others suppose he did. Then he left Christ singing an Heavenly hymn, and pre∣paring to go where Iudas was preparing to meet him. When the Lord Jesus was in the most serious and heavenly exercise, the wretch slinked away from him into the City, or else went under pretence to buy some necessaries. But his design was

not to buy, but to sell, whatever his pretences were. Nay,

Sixthly, What he did was not done by the perswasions of any. The High-Priest sent not for him, and without doubt was surprised when he he came to him on such an errand. For it could never enter into any of their hearts, that any of his own Disci∣ples could ever be drawn into a confederacy against him. No, he went as a Voluntier, offering himself to this work: which still heightens the sin; and makes it out of measure sinful.

Seaventhly, The manner in which he executes his treasonable design, adds further malignity to the fact. He comes to Christ with fawning words, and carriages: Hail Master, and kist him. Here's hony in the tongue, and poyson in the heart. Here's ha∣tred hid under lying lips. This was the man, and this was his fact. Let us enquire.

Thirdly, The cause and motives of this wickedness, how he [ 3] came to attempt, and perpetrate such a villany. Maldonate the Iesuit criminates the Protestant Divines, for affirming that God had an hand in ordering, and overruling this fact. But we say, that Satan and his own Lust was the impulsive cause of it. That God as it was a wicked treason, permitted it. And as it was a delivering Christ to death,* 1.5 was not only the permitter, but the wise and holy director or orderer of it, and by the wisdom of his providence overruled it to the great good, and advantage of the Church; in respect of which happy issue, Iudas his treason is called faelix scelus, a happy wickedness. Satan inspired the mo∣tion, Luk. 22.3, 4. Then entred Satan into Judas sirnamed. Is∣cariot, and he went his way, &c. his own Lusts like dry tinder kindled presently: his heart was covetous; there was predispo∣sed matter enough for the Devil to work on, so that it was but touch and take. Vers. 25. They covenanted to give him mony, and he promised, &c.

The holy God disposed, and ordered all this to the singular benefit and good of his people, Acts 4.28. they did whatsoever his hand and counsel had before determined to be done. And by this determinate counsel of God was he taken and slain. Acts 2.23. Yet this no way excuses the wickedness of the In∣struments. For what they did, was done from the power of

their own lusts most wickedly; what he did, was done in the un∣searchable depth of his own wisdom, most holy. God knows how to serve his own ends, by the very sins of men, and yet have no communion at all in the sin, he so overrules. If a man let go a Dog out of his hand, in pursuit of a Hare, the Dog hunts meerly for a prey; but he that let him go, uses the sagacity and nimbleness of the Dog to serve his own ends by it. Iudas minded nothing but his own advantage to get mony. God permitted that Lust to work; but overruled the issue to his own eternal glory, and the salvation of our souls.

[ 4] Fourthly, Lastly, but what was the end and issue of this fact? As to Christ, it was his death; for the hour being come he doth not meditate an escape, nor put forth the power of his God∣head to deliver himself out of their hands. Indeed he shewed what he could do, when he made them go back and stagger with a word. He could obtain more than twelve legions of Angels, to have been his life-guard; one of whom had been sufficient to have coped with all the Roman legions: but how then should the Scri∣ptures be fulfilled, or our Salvation accomplished? No, he resists not, but Iudas delivering him into their hands, at that time, was his death.

And what got he as a reward of his wickedness? It ended in the ruine both of his soul and body. For immediately a death∣pang of despair seized his Conscience; which was so intollerable, that he ran to the halter for a remedy. And so falling headlong he burst assunder, and all his bowels gushed out. Acts 1.18. And now he that had no bowels for Christ, hath none for him∣self. As for his soul, it went to its own place, vers. 25. Even the place appointed for the son of perdition, as Christ calls him. Iohn 17.12. His name retains an odious stench to this day, and shall to all generations. It's a by-word. A Proverb of re∣proach. This was his end. We will next improve it.

Corollary 1.

Hence in the first place we learn,* 1.6 that the greatest professors had need be jealous of their own hearts, and look well to the grounds and principles of their professions. One of the Antients would have had this Epitaph engraven upon Iudas his Tomb∣stone 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (i. e.) let every one that beholds me, learn to be godly indeed; to be sincere in his profession, and love Christ more unfeignedly than I did. O Pro∣fessors look to your foundation, and build not upon the sand, as this poor creature did.* 1.7 That's sound advice indeed which the Apostle gives, 1 Cor. 10.12. Let him that thinks he he standeth, take heed lest he fall.

O beware of a loose foundation. If you begin your profession as Iudas did, no wonder if it shall end as his did. (1.) Be∣ware therefore you hold not the truth in unrighteousness. Iudas did so: he knew much, but lived not up to what he knew; for he was still of a worldly spirit, in the height of his profession. His knowledge never had any saving influence upon his heart. He Preacht to others, but he himself was a cast-away. He had much light, but still walked in darkness. He had no knowledge to do himself good.

Secondly, Beware you live not in a course of secret sin. Iudas did so, and that was his ruine. He made a profession indeed, and carried it smoothly; but he was a thief, Ioh. 12.6. He made no conscience of committing the sin, so he could but cover and hide it from men. This helped on his ruine, and so it will thine, Rea∣der, if thou be guilty herein. A secret way of sinning, under a covert of profession; will either break out at last to the observati∣on of men, or else slide thee down insensibly to Hell; and leave thee only this comfort, that no body shall know thou art there.

Thirdly, Beware of hypocritical pretences of Religion, to ac∣commodate self ends. Iudas was a man that had notable skill this way. He had a mind to fill his own purse, by the sale of this costly ointment which Mary bestowed upon her Saviours feet. And what a neat cover had he fitted for it, to do his business clearly. Why saith he, this might have been sold for three hun∣dred pence, and given to the poor. Here was Charity to the poor, or

rather poor Charity; for they were only a blind to his base self ends. O Christian, be plain hearted: take heed of craft and cunning in matters of Religion. This spoil'd Iudas.

Fourthly, Beware of self confidence. Iudas was a very confi∣dent man of himself. Last of all Iudas said Master is it I? Matth. 26.25. But he that was last in the suspicion, was first in the transgression. He that trusteth his own heart is a fool, saith Solomon, Prov. 28.26. such a fool was this great Professor. It will be your wisdom to keep a jealous eye upon your own hearts, and still suspect its fairest pretences.

Fifthly, If you will not do as Iudas did, nor come to such an end as he did; take heed you live not unprofitably under the means of grace. Iudas had the best means of grace, that ever man enjoyed. He heard Christ himself Preach, he joyned often with him in prayer; but he was never the better for it all: it was but as the watering of a dead-stick, which will never make it grow, but rot it the sooner. Never was there a rotten branch so richly watered as he was. O 'tis a sad sin, and a sad sign too; when men and women live under the Gospel from year to year, and never the better. I warn you to beware of these evils, all ye that profess Religion. Let these footsteps by which Iudas went down to his own place, terrifie you from following him in them.

Corollary. 2.

* 1.8Learn hence also, that eminent knowledge and profession, puts a special and eminent aggravation upon sin. Judas Iscariot, one of the twelve▪* 1.9 Poor wretch, better had it been for him, if he had never been numbred with them: nor enlightned with so much knowledge as he was endued with: for this rent his Conscience to pieces, when he reflected on what he had done: and presently run himself into the gulf of despair. To sin against clear light, is to ••in with an high hand. It's that which makes a sad waste of the Conscience. That without doubt which now torments this poor soul in Hell, is that he should go against his light, against his profession, to gratifie a base lust to his eternal ruine. Had he known no better, it had been more excusable. Those that had a hand in the death of Christ through mistake and ignorance, were capable to receive the pardon of their sin by that blood they so shed, Act. 3.17, 19. compared. Take heed there∣fore

of abusing knowledge, and putting a force upon Consci∣ence.

Corollary 3.

Learn hence in the third place,* 1.10 That unprincipled Professors will sooner or later become shameful Apostates. ••udas was an unprincipled Professor, and see what he came to. Ambition invited Simon Magus to the profession of Christ, he would be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some great one. And how quickly did the rottenness of his prin∣ciples discover themselves in the ruine of his profession? that which wants a root, must needs wither, as Christ speaks, Matth. 13.20, 21. that which is the predominant interest will prevail, and sway with us in the day of our trial. Hear me all you that pro∣fess Religion, and have given your names to Christ; if that pro∣fession be not built upon a sollid and real work of grace upon your hearts, you shall never honour Religion, nor save your souls by it. O 'tis your union with Christ, that like a spring maintains your profession.* 1.11 So much as you are united to Christ, so much constancy, steadiness, and eavenness you will manifest in the duties of Religion, and no more.

O Brethren, when he that professes Christ for company, shall be left alone as Paul was. When he that made Religion a stirrup to help him into the sadle of preferment, and honour, shall see that he is so advanced to be drawn forth into Christs camp and en∣dure the heat of the day, and not to take his pleasure: in a word, when he shall see all things about him discouraging, and threatning; his dearest interest on earth exposed for Religion sake; and he hath no faith to ballance his present losses, with his future hopes: I say when it comes to this, you shall then see the rottenness of ma∣ny hearts discovered. And Iudas may have many fellows, who will part with Christ for the world as he did. O therefore look well to your foundation.

Corollary 4.

Moreover,* 1.12 in this example of Iudas you may read this truth; That men and women are never in more eminent danger, than when they meet with temptations exactly suited to their master-lusts; to their own iniquity. O pray, pray, that ye may be kept

from a violent suitable temptation. Satan knows that when a man is tried here, he falls by the root. The love of this world was all along Iudas his master-sin, and some conjecture he was a marri∣ed man, and had a great charge; but that is conjectural, it was his predominant Lust. The Devil found out this, and suited it with a temptation, which fully hit his humour, and it carries him imme∣diately. This is the dangerous Crisis of the soul. Now you shall see what it is, and what it will do. Put mony before Iudas, and presently you shall see what the man is.

Corollary 5.

* 1.13Hence in like manner we are instructed, That no man knows where he shall stop, when he first engages himself in a way of sin.

* 1.14Wickedness, as well as holiness is not born in its full strength, but grows up to it by insensible degrees. So did the wickedness of Iudas. I believe, he himself never thought he should have done what he did, and if any should have told him, in the first beginning of his profession; thou shalt sell thee blood of Christ for mony. Thou shalt deliver him most perfidiously into their hands that seek his life; he would have answered as Hasael did to Elisha, But what is thy servant a Dog that he should do this great thing? 2 Kings 8.13. His wickedness first discovered it self in murmuring and discontent, taking a pipue at some small matters against Christ, as you may find by comparing Iohn 6. from the 60. to the 70. verse with Iohn 12. from the 3. to the 9. verse, but see to what it grows at last. That Lust or Temptation that at first is but a little cloud, as big as a mans hand, may quickly overspread the whole heaven. It is in our engaging in sin, as in the motion of a stone down the hill. Vires acquirit eundo, it strengthens it self by going, and the longer it runs, the more violent. Beware of the smallest beginnings of temptations. No wise man will neglect or slight the smallest spark of fire, especially if he see it among ma∣ny barrels of gunpouder. You carry gunpouder about you, O take heed of sparks.

Corollary 6.

Did Iudas sell Christ for mony?* 1.15 What a potent conqueror is the love of this world! How many hath it cast down wound∣ed? What great Professors have been dragged at its Chariot wheels as its captives? Hymeneus and Philetus, Ananias and Sa∣phira, Demas and Iudas, with thousands and ten thousands since their daies, led away in triumph. It drowns men in perdition. 1 Tim. 6.9. in that pit of perdition, this Son of perdition fell, and never rose more. O you that so court and prosecute it, that so love and admire it, make a stand here. Pause a little upon this example. Consider to what it brought this poor wretch whom I have presen∣ted to you dead, eternally dead, by the mortal wound that the love of this world gave him; it destroyed both soul and body. Pliny tells us that the Mermaids delight to be in green meadows into which they draw men, by their inchanting voices; but saith he there alwaies lie heaps of dead mens bones by them. A lively emblem of a be∣witching world. Good had it been for many Professors of Re∣ligion, if they had never known what the riches, and honours, and pleasures of this world meant.

Corollary 7.

Did Iudas fansie so much happiness in a little mony that he would sell Christ to get it?* 1.16 Learn then, That which men promise themselves much pleasure and contentment in, in the way of sin, may prove the greatest curse and misery to them, that ever befel them in the world.

Iudas thought it was a brave thing to get mony; he fancied much happiness in it: but how sick was his Conscience assoon as he had swallowed it! O take it again saith he; it griped him to the heart. He knows not what to do to rid himself of that mony. Give me children (said Rachel) or I die: she hath children and they prove her death. O mortifie your fancies to the world. Put no necessity upon riches. They that will be rich, fall into temptations, and many hurtful Lusts, which drown men in per∣dition, 1 Tim. 6.9. You may have your desires with a curse. He that brings home a pack of fine cloaths infected with the plague, hath no such great bargain of it, how cheap soever he bought them.

Corollary 8.

* 1.17Was there one, and but one of the twelve that proved a Iudas, a Traytor to Christ? Learn thence, That it is a most unreaso∣nable thing to be prejudiced at Religion, and the sincere pro∣fessors of it; because some that profess it, prove naught and vile.

Should the Eleven suffer for one Iudas? Alas, they abhor'd both the Traytor and his treason. As well might the High-Priest, and his Servants have condemned Peter, Iohn and all the rest whose souls abhorred the wickedness. If Iudas proved a vile wretch, yet there was Eleven to one that remained upright: if Iudas proved naught, it was not his profession made him so, but his hypocrisie. He never learnt it from Christ. If Religi∣on must be charged with all the miscariages of its Professors, then there is no pure Religion in the world. Name that Religion among the Professors whereof, there is not one Iudas. Take heed, Reader, of prejudices against godliness on this account. The de∣sign of the Devil without doubt is, to undo thee eternally by them. Wo to the world because of offences, Matth. 18.7. And what if God do permit these things to fall out, that thou maist be hardened in iniquity, confirmed in sin, by such occasions; and so thy destruction brought about this way? Blessed is he that is not offended at Christ.

Corollary 9.

* 1.18Did Iudas one of the twelve do so? Learn thence, That a drop of grace, is better than a sea of gifts. Gifts have some excel∣lency in them, but the way of grace is the more excellent way. 1 Cor. 12.31. Gifts as one saith) are dead graces, but graces are living gifts. There's many a learned head in Hell. These are not the things that accompany Salvation. Gifts are the gold that beautifies the Temple, but grace is as the Temple, which san∣ctified the gold. One tear, one groan, one breathing of an up∣right heart, is more than the tongues of Angels.

Poor Christian, thou art troubled that thou canst not speak and pray so neatly, so handsomly, as some others can; but canst thou go into a corner, and there pour out thy soul affectionately,

though not rhetorically to thy Father? trouble not thy self. It's better for thee to feel one divine impression from God upon thine heart, than to have ten thousand fine notions floating in thy head. Iudas was a man of parts; but what good did they do him?

Corollary 10.

Did the Devil win the consent of Iudas to such a design as this?* 1.19 Could he get no other hand but the hand of an Apostle to assist him? Learn hence, That the policy of Satan lies much in the choice of his instruments he works by. No bird (saith one) like a living bird to tempt others into the net.* 1.20 Pelagius, Socinus, &c. were fit persons for that work the Devil put them upon. Austin told an ingenious young Scholar, the Devil coveted him for an ornament. He knows he hath a foul cause to manage, and there∣fore will get the fairest hand he can, to manage it with the less suspicion.

Corollary 11.

Did Iudas one of the twelve do this?* 1.21 Then certainly Christians may approve, and join with such men on earth, whose faces they shall never see in Heaven. The Apostles held communion a long time with this man, and did not suspect him. O please not your selves therefore, that you have communion with the Saints here, and that they think and speak charitably of you. All the Churches shall know (saith the Lord) that I am he that searcheth the heart and reins, and will give to every man as his work shall be, Rev. 2.23. In Heaven we shall meet many that we never thought to meet there, and miss many we were confident we should see there.

Corollary 12.

Lastly,* 1.22 Did Iudas one of the twelve, a man so obliged, raised and honoured by Christ, do this? Cease then from man, be not too confident, but beware of men. Trust ye not in a friend, put no confidence in a guide, keep the door of thy lips from her that lieth in thy bosom, Mica. 7.5. Not that there is no sincerity in any

man, but because there is so much hypocrisie in many men, and so much corruption in the best of men, that we may not be too con∣fident, nor lay too great a stress upon any man. Peters modest expression of Sylvanus is a pattern for us. Sylvanus, a faithful brother unto you (as I suppose.) 1 Pet. 5.12. The time shall come saith Christ that brother shall betray brother to death. Matth. 10.11. Your Charity for others may be your duty, but your too great confidence may be your snare. Fear what others may do, but fear thy self more.

Notes

• * 1.1

  Doct.
• * 1.2

  S••avi•• ordor lucri ex re qua∣libet.
• * 1.3

  Godw. Antiq. lib. 6. p. 295.
• * 1.4

  Ha••d dubiè è Bethania abii••, ubi Dominum tunc morabitu••; & vel clam se aliis subduxit in urhem; vel sub pretextu cu∣randi necessaria Par.
• * 1.5

  I•• quantum suit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pre∣dito secit Iu∣das, Satanâ impulsore. I•• quantum fuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 traditio illa fuit occultum Dei judicium, ad redemptio∣nem Ecclesiae spectans. Uti∣que totum illud opus Deum no•• modo non oti••sum per nissorem, sed & sapientissimum authorem atque directorem habuit. Par.
• * 1.6

  Cor. 1.
• * 1.7

  Debile funda∣mentum fallit opus.
• * 1.8

  Cor. 2.
• * 1.9

  Maxima vio∣latio Conscie••∣tiae, est maxi∣mum p••ccatum. Ames.
• * 1.10

  Cor. 3.
• * 1.11

  Munimur qua∣tenus unimur.
• * 1.12

  Cor. 4.
• * 1.13

  Cor. 5.
• * 1.14

  Nemo repentè fit turpissimus.
• * 1.15

  Cor. 6.
• * 1.16

  Cor. 7.
• * 1.17

  Cor. 8.
• * 1.18

  Cor. 9.
• * 1.19

  Cor. 10.
• * 1.20

  Cupit abs te or∣nari Diabolus.
• * 1.21

  Cor. 11.
• * 1.22

  Cor. 12.