Of the nature and use of lots a treatise historical and theologicalOf the nature and vse of lots a treatise historicall and theologicall
Of the nature and use of lots a treatise historical and theological; written by Thomas Gataker B. of D. sometime preacher at Lincolns Inn, and now pastor of Rotherhith.Of the nature and vse of lots a treatise historicall and theologicall; written by Thomas Gataker B. of D. sometime preacher at Lincolnes Inne, and now pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin, 1619
[12], 360 p. · 94k words · STC 11670 · ESTC S102922
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§ 1. TO begin then with the former sort: Ordinary Lots I call those whose full work may be effected by the ordinary or natural power of the creature using them and used in them: or wherein no extraordinary power or providence is required for the direction of the action to that end whereunto it is applied.
§ 1. TO begin then with the former sort: Ordinarie Lots I call those whose full worke may be effected by the ordinary or naturall power of the creature vsing them and vsed in them: or wherein no extraordinary power or prouidence is required for the direction of the action to that end wherevnto it is applied.
Of this kind are all those Lots that are merely Divisorie, wherein the matter in question and controversy is ever such as may well be decided by the casual motion or event of the creature, being committed thereunto by those in whose power it is to dispose of it, without any special providence or extraordinary means required for the directing of the action in this or that manner: which kind of Lots may be termed also Civill or profane Lots, taking the word profane, as it is opposed to Sacred, in the better sense. Where cometh to be controlled their definition of a Lot, who define a aLot to be a kind of consulting with God of rare use, yet lawful to be used in such accidents, where neither reason ⟨p. 36⟩nor humane advice can conveniently be had. For there is nothing less than any consulting with God in such Lots as we now speak of, there being no cause, nor reason, nor ground, nor occasion so to do: seeing there is neither any question concerning Gods will, what he would have done or not done, nor any thing to be done that in regard of the difficulty of doing it, requireth any special aide and assistance or divine presence or providence, more than any other ordinary act and affair of this life. For there is nothing expected or required in these Ordinary, Civill, Divisorie Lots, but what is in the natural power of the creature therein used, the will and consent of the creature making use of it concurring, as easily to effect, as for a man that hath his limbs to walk, or that hath his sight to see: that which may evidently appear upon a diligent view of the several examples hereafter ensuing.
Of this kind are all those Lots that are meerely Diuisorie, wherein the matter in question and controuersie is euer such as may well be decided by the casuall motion or euent of the creature, being committed therevnto by those in whose power it is to dispose of it, without any speciall prouidence or extraordinary meanes required for the directing of the action in this or that manner: which kind of Lots may be termed also Ciuill or profane Lots, taking the word profane, as it is opposed to Sacred, in the better sense. Where commeth to be controlled their definition of a Lot, who define a aLot to be a kind of consulting with God of rare vse, yet lawfull to be vsed in such accidents, where neither reason ⟨p. 36⟩nor humane aduice can conveniently be had. For there is nothing lesse than any consulting with God in such Lots as we now speake of, there being no cause, nor reason, nor ground, nor occasion so to do: seeing there is neither any question concerning Gods will, what he would haue done or not done, nor any thing to be done that in regard of the difficultie of doing it, requireth any speciall aide and assistance or diuine presence or prouidence, more than any other ordinarie act and affaire of this life. For there is nothing expected or required in these Ordinarie, Ciuill, Diuisorie Lots, but what is in the naturall power of the creature therein vsed, the will and consent of the creature making vse of it concurring, as easily to effect, as for a man that hath his lims to walk, or that hath his sight to see: that which may euidently appeare vpon a diligent view of the seuerall examples hereafter ensuing.
aAret: probl: •las: 1. loc. 57. Sors est modus consulendi De••. rari•r quidem, licit•• tamen, in eu enentis, ubi nec rati•, nec consilium l•manū commodè adhiberi potest. Et Zanch. •iscell: part: 2. tract: de fort: Actio hi• mana in h••c fin• ̄ instituta, ut ex eius eventu rem nobis incognita• divinitus agnoscore possimus.Aret: probl: •las: 1. loc. 57. Sors est modus consulendi De••. rari•r quidem, licit•• tamen, in eu enentis, vbi nec rati•, nec consilium l•manū commodè adhiberi potest. Et Zanch. •iscell: part: 2. tract: de fort: Actio hi• mana in h••c fin• ̄ instituta, vt ex eius euentu rem nobis incognita• diuinitus agnoscore possimus.
§ 2. These Ordinary Lots again are of two sorts, either bSerious or Lusorious. Serious I call such as are used in serious business, be it great or small, weighty or light, so as not matter of mere sport or delight alone, which is the Lot that some of the former Authors term the Divisorie Lot, in regard of the frequent use of it in division of lands, goods, chattels, bargains, exercises, offices, employments, and the like: And that of which Solomon speaketh where he saith, that cThe Lot stinteth strifes, and maketh partition among the mighty.
§ 2. These Ordinarie Lots againe are of two sorts, either bSerious or Lusorious. Serious I call such as are vsed in serious businesse, be it great or small, weighty or light, so as not matter of meere sport or delight alone, which is the Lot that some of the former Authors terme the Diuisorie Lot, in regard of the frequent vse of it in diuision of lands, goods, chatels, bargaines, exercises, offices, imployments, and the like: And that of which Salomon speaketh where he saith, that cThe Lot stinteth strifes, and maketh partition among the mighty.
Now of this kind of Lot there is great variety of Examples as well in Holy Writ as in profane Writers. And we may observe them to have been ⟨p. 37⟩used either for distribution of matters of Office and Charge, or for division of possessions & lands, of goods and chattels, or the like.
Now of this kind of Lot there is great variety of Examples as well in Holy Writ as in prophane Writers. And we may obserue them to haue bene ⟨p. 37⟩vsed either for distribution of matters of Office and Charge, or for diuision of possessions & lands, of goods and chatels, or the like.
For the former: to pass by that bold fancy of dOrigen, which he gathered from ea place of Moses mistranslated by the fSeptuagints, and by himself misexpounded, that the Angels in heaven have their charges by Lot assigned them, who shall grule this or that Province, who htend this or that person, who igovern this or that Church, writhing and wresting divers places of Scripture for the proof of this his frivolous assertion: As also to put by that apparent error of kAmbrose; wherein many yet not lof former times only, but mof later days also, and those of good note, follow him; who deceived by na place of the Gospel by him misunderstood, saith that the High Priest in the Old Testament was elected by Lot: whereas it is apparent by evident proof to the contrary, that the high priesthood among the Jews went olegally and usually *by descent, though carried psometime indeed corruptly by force, favour or purchase, but qnever that we read of, save ronce only a little before the last utter ruin of that both Church and State, by Lot ⟨p. 38⟩And lastly, not to insist on that groundless conceit of the counterfeit sProchorus, whom yet tdivers concur with, that the Apostles of Christ parted among themselves by Lot the whole world for to preach and plant the Gospel in: and again, uthe Seventy two Disciples, which of them should accompany and attend on each Apostle, as the *Levites d•d on the Priests: that xJohns Lot light for Asia, and Prochorus his for John.
For the former: to passe by that bold fancie of dOrigen, which he gathered from ea place of Moses mistranslated by the fSeptuagints, and by himselfe misexpounded, that the Angels in heauen haue their charges by Lot assigned them, who shall grule this or that Prouince, who htend this or that person, who igouerne this or that Church, writhing and wresting diuers places of Scripture for the proofe of this his friuolous assertion: As also to put by that apparent error of kAmbrose; wherein many yet not lof former times only, but mof later dayes also, and those of good note, follow him; who deceiued by na place of the Gospell by him misvnderstood, saith that the High Preist in the Old Testament was elected by Lot: whereas it is apparent by euident proofe to the contrary, that the high preisthood among the Iewes went olegally and vsually *by descent, though caried psometime indeed corruptly by force, fauour or purchase, but qneuer that we reade of, saue ronce onely a litle before the last vtter ruine of that both Church and State, by Lot ⟨p. 38⟩
dOrigen: in Josh: l. •m: 23. Angelis sertitò gentes, hominesque divisi.Origen: in Iosh: l. •m: 23. Angelis sertitò gentes, hominesque diuisi.
To pass, I say, from these fond figments to the truth of story. Sacred Offices, for the readier manner of performance and more orderly execution of them were in the Jewish Church divided by Lot.
To passe, I say, from these fond figments to the truth of storie. Sacred Offices, for the readier manner of performance and more orderly execution of them were in the Iewish Church diuided by Lot.
For first, athe Priests were all divided into twenty four companies according to their families, which took their courses by turns, every week after week in order; the order of their courses being determined by Lot, bto take away all murmuring, that none might complain, as being less regarded and cast behind others.
For first, athe Preists were all diuided into twenty foure companies according to their families, which tooke their courses by turnes, euery weeke after weeke in order; the order of their courses being determined by Lot, bto take away all murmuring, that none might complaine, as being lesse regarded and cast behind others.
And again, cthe Levites that were no Priests were likewise divided into 24 companies, appointed to attend the former companies of Priests; who, which, and when, was decided likewise by Lot; all great and small submitting themselves alike to that sentence, that there might be no contention nor emulation amongst them.
And againe, cthe Leuites that were no Preists were likewise diuided into 24 companies, appointed to attend the former companies of Preists; who, which, and when, was decided likewise by Lot; all great and small submitting themselues alike to that sentence, that there might be no contention nor emulation amongst them.
In particular for the Priests that were of each company, and were to serve at the same time, there were dLots cast by them likewise for the sharing of Offices among themselves (partly to avoid confusion and contention; for eGod is a God of order and peace; and partly the better to settle the service; sithence fno man commonly regardeth that that is every mans charge) who should tend the Altar of Incense, who the Table of holy bread, who the dressing of the Lamps, who the Altar of Burnt offerings, who should feed the Fire, who should carry out the Ashes &c. as by the books of the Jewish Liturgies is reported plainly to appear. And thus is that place of the Evangelist Luke to be understood, where it is said of Zechariah, that being of the Course of Abia, and serving in his Course, ghe went by Lot in to burn Incense: A place for want of this observation misunderstood by many of the Ancients, who (to let pass here the repetition of hAmbroses error, which it seems he drew hence) isupposing Zechariah to have been High Priest (which kit is apparent he was not; for the High Priest was of no particular course, nor lived from Jerusalem, but had his employment constant, and his abode continual about the Temple:) and to have gone in then to burn incense for the lsolemn Fast of Atonement, mat which time only the High Priest entered not with incense alone, but ⟨p. 40⟩with blood also, and that but once in the year, into the innermost Sanctuary, (whereas Zechariah by Lot was assigned to do what he did) ndid thereupon ground their groundless and uncertain conceit, (though in a matter of no great moment) which hath yet continued to these times, concerning the time of our Saviour Christs conception and birth, oreferring thereupon the one to the Spring toward the end of our March, and the other to Midwinter about the latter end of December, *or the beginning of January: whereas pthe most ancient referred his birth-time to our Spring their Harvest, about April or May; and qother later ones of great note, upon grounds as uncertain, would reduce it to September or 2October in Autumn.
In particular for the Preists that were of each companie, and were to serue at the same time, there were dLots cast by them likewise for the sharing of Offices among themselues (partly to auoid confusion and contention; for eGod is a God of order and peace; and partly the better to settle the seruice; sithence fno man commonly regardeth that that is euery mans charge) who should tend the Altar of Incense, who the Table of holy bread, who the dressing of the Lamps, who the Altar of Burnt offrings, who should feede the Fire, who should carry out the Ashes &c. as by the bookes of the Iewish Liturgies is reported plainly to appeare. And thus is that place of the Euangelist Luke to be vnderstood, where it is said of Zachary, that being of the Course of Abia, and seruing in his Course, ghe went by Lot in to burne Incense: A place for want of this obseruation misvnderstood by many of the Auncients, who (to let passe here the repetition of hAmbroses error, which it seemes he drew hence) isupposing Zacharie to haue bene High Preist (which kit is apparent he was not; for the High Preist was of no particular course, nor liued from Hierusalem, but had his imployment constant, and his abode continuall about the Temple:) and to haue gone in then to burne incense for the lsolemne Fast of Atonement, mat which time onely the High Preist entred not with incense alone, but ⟨p. 40⟩with bloud also, and that but once in the yeere, into the innermost Sanctuary, (whereas Zacharie by Lot was assigned to do what he did) ndid therevpon ground their groundles and vncertaine conceipt, (though in a matter of no great moment) which hath yet continued to these times, concerning the time of our Sauiour Christs conception and birth,
dPopulares v•iu• ephemeriae partiebantur inter se ministeria. In libr• Liturgiarum, Dicit illis praefectus, I• gredimini; Et sor•iebantur quis i• molaret, quis sparger•t, quis cin•r• l•vares altar interi•, &c. Et ibid: Neoterici ad suffi•• ingredimini & sortimini. Scalig: emend: temp: lib. 6. c. 1. Vise & Car: Sigon: de repub: Hebr: lib. 5. cap. 2. & Jansen: harmon: Evang: c. 2.Populares v•iu• ephemeriae partiebantur inter se ministeria. In libr• Liturgiarum, Dicit illis praefectus, I• gredimini; Et sor•iebantur quis i• molaret, quis sparger•t, quis cin•r• l•vares altare interi•, &c. Et ibid: Neoterici ad suffi•• ingredimini & sortimini. Scalig: emend: temp: lib. 6. c. 1. Vise & Car: Sigon: de repub: Hebr: lib. 5. cap. 2. & Ia•nsen: harmon: Euang: c. 2.
e1 Cor: 14.33.
f[Greek or Hebrew] Aristot: polit: l. 2. c. 2. Qu•d ab omnibus curatur, à nemine curatur. where most Servants least Service.〈non-Latin alphabet〉 Aristot: polit: l. 2. c. 2. Qu•d ab omnibus curatur, à nemine curatur. where most Seruants least Seruice.
But to return to our Task: As the Priests shared the services among themselves by Lot: so the Levites likewise, as well those that were rSingers, as those that were sPorters, decided by Lot, what order of course should be observed in their musical and ministerial employment by the one, and which gates of the Temple should be waited at and attended by the other. Among whom also those that were to wait in the same place, being many in number, tare reported likewise to have taken their turns by Lot, as well for the unightly watch, as for the daily ward. The *Offices themselves were, it seemeth, distributed, who should be Singers, who Porters, &c. by David, Nathan, and Gad, with other principal ⟨p. 41⟩persons assisting them, having warrant so to do from God: xonly the order and course of their employment in those offices was divided unto them, or decided and determined among themselves upon joint consent and general agreement, by Lot.
But to returne to our Taske: As the Preists shared the seruices among themselues by Lot: so the Leuites likewise, as well those that were rSingers, as those that were sPorters, decided by Lot, what order of course should be obserued in their musicall and ministeriall imployment by the one, and which gates of the Temple should be waited at and attended by the other. Among whom also those that were to wait in the same place, being many in number, tare reported likewise to haue taken their turns by Lot, as well for the unightly watch, as for the daily ward. The *Offices themselues were, it seemeth, distributed, who should be Singers, who Porters, &c. by Dauid, Nathan, and Gad, with other principall ⟨p. 41⟩persons assisting them, hauing warrant so to doe from God: xonly the order and course of their imploiment in those offices was diuided vnto them, or decided and determined among themselues vpon ioynt consent and generall agreement, by Lot.
r1 Chron: 25.8, &c ad finem.
s1 Chron: 26.13, &c. ad 20.
t[Greek or Hebrew]. Philo de honor. sacerd.〈non-Latin alphabet〉. Philo de honor. sacerd.
And hence ariseth the phrase used by Simon Peter to Simon Magus, yThou hast neither share, not Lot in this business, Which speech yet no more proveth what that bastard Prochorus broached, that the Apostles shared among themselves by Lot: no more then Gods commanding Elijah zto anoint Elisha Prophet in his own place, (which was done, as the story showeth, not by pouring oil on his head, but aby casting a mantle on his back) proveth that Prophets were either ordinarily, or at all anointed in the time of the Old Testament; (an opinion without sufficient ground generally received;) or that anointing of Kings was ever usual in Persia, because bCyrus is termed the Lords anointed; or that material oil was poured upon our Saviour to that purpose, because he is called cChrist and Messiah, and is said to have dbeen anointed by God. But, as to anoint is there put for solemnly to set apart and appoint, where yet there is no material anointing at all, because into esome sacred Offices men were sometime by that Ceremony installed: so is a Lot here used for right or interest to deal in that holy business, which yet was not, save in fMatthias his case, disposed of by Lot, because sacred Offices or employments had sometime been thereby distributed.
And hence ariseth the phrase vsed by Simon Peter to Simon Magus, yThou hast neither share, not Lot in this businesse, Which speech yet no more prooueth what that bastard Prochorus broached, that the Apostles shared among themselues by Lot: no more then Gods commanding Elias zto annoynt Elizeus Prophet in his owne place, (which was done, as the story sheweth, not by powring oyle on his head, but aby casting a mantle on his backe) prooueth that Prophets were either ordinarily, or at all annoynted in the time of the Old Testament; (an opinion without sufficient ground generally receiued;) or that annoynting of Kings was euer vsuall in Persia, because bCyrus is termed the Lords annoynted; or that materiall oyle was powred vpon our Sauiour to that purpose, because he is called cChrist and Messias, and is sayd to haue dbeene anoynted by God. But, as to annoynt is there put for solemnly to set apart and appoynt, where yet there is no materiall annoynting at all, because into esome sacred Offices men were sometime by that Ceremony enstalled: so is a Lot heere vsed for right or interest to deale in that holy businesse, which yet was not, saue in fMatthias his case, disposed of by Lot, because sacred Offices or imployments had sometime been thereby distributed.
Thus gAugustine would have it determined by ⟨p. 42⟩Lot among the Pastors of Gods people, where divers are in one City, in time of public persecution: who of them should stay by it, and who should retire and reserve themselves for better times; that so neither those that stayed might be taxed of presumption, nor those that retired themselves be condemned of cowardice. As also hit is reported by some to be the practise to this day in the Church of Geneva, that by Lots cast among their Ministers, some of them are assigned to visit the infected at the Pesthouse in times of general infection by epidemical diseases.
Thus gAugustine would haue it determined by ⟨p. 42⟩Lot among the Pastors of Gods people, where diuers are in one City, in time of publike persecution: who of them should stay by it, and who should retire and reserue themselues for better times; that so neither those that stayed might bee taxed of presumption, nor those that retired themselues be condemned of cowardize. As also hit is reported by some to be the practise to this day in the Church of Geneua, that by Lots cast among their Ministers, some of them are assigned to vi•it the infected at the Pesthouse in times of generall infection by epidemicall diseases.
gPersecutionis tē pore; qui mamant, ne fuga fiat omniti; qui fugiant, no morte eorum deseratur Ecclesia; sorte legendi sunt. Aug. Epist. 180.Persecutionis tē pore; qui mamant, ne fuga fiat omniti; qui fugiant, no morte eorum deseratur Ecclesia; sorte legendi sunt. Aug. Epist. 180.
§ 4. Now as in assignment of sacred Offices, so in distribution of civill Services & matter of charge, have Lots among Gods people been ordinarily used. Two Examples especially are found of it in Scripture.
§ 4. Now as in assignement of sacred Offices, so in distribution of ciuill Seruices & matter of charge, haue Lots among Gods people beene ordinarily vsed. Two Examples especially are found of it in Scripture.
•
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⟨p. 12⟩
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And lastly, not to insist on that groundles conceipt of the counterfait
Iohns Lot light for Asia, and Prochorus his for Iohn.
p2 Macc: 4.8, 9, 10. [Greek or Hebrew] Eus•b: Chron: can: Ignobiles quid•m & alio temp•re alij ab Imperatoribus Rom. sacerdotium emebant. Hieron: à praesidilus nundinabantur. I•s: Scalig: meliùs. Interierat summi i•s sacerdo•ij, aut avatritia interceptum, aut potiorum insolentia, qui licere quod vellent ins putabant. Heg•sip: excid: Jerof. l. 2. c. 12. Vise Joseph: antiq: l. 15. c. 3, 12. & •, 18. c. 3. & l. 20. c. 8. & capt: l 4. c. 11. & Euseb. demonstr: l. 8. c. 2.2 Macc: 4.8, 9, 10. 〈non-Latin alphabet〉 Eus•b: Chron: can: Ignobiles quid•m & alio temp•re alij ab Imperatoribus Rom. sacerdotium emebant. Hieron: à praesidilus nundinabantur. I•s: Scalig: meliùs. Interierat summi i•s sacerdo•ij, aut auatritia interceptum, aut potiorum insolentia, qui licere quod vellent ins putabant. Heg•sip: excid: Ierof. l. 2. c. 12. Vise Ioseph: antiq: l. 15. c. 3, 12. & •, 18. c. 3. & l. 20. c. 8. & capt: l 4. c. 11. & Euseb. demonstr: l. 8. c. 2.
r[Greek or Hebrew] Joseph: capt: l. 4. c. 12.〈non-Latin alphabet〉 Ioseph: capt: l. 4. c. 12.
sProchor: hist: Joan: c. 1. qui liber forte an idem cum S•r•bus Apostolorū à Gelasio r▪jectus d. •5. c. S• Romana.Prochor: hist: Ioan: c. 1. qui liber forte an idem cum S•r•bꝰ Apostolorū à Gelasio r▪jectus d. •5. c. S• Romana.
tApostoli provincias orbis ad Evangelium praedicandū sorte partiti sunt. Niceph: Call: l. 3 c. 1 [Greek or Hebrew] Euseb: hist: l 3. c. 1. Hin• & Ambr: de Tob: c. 20. S•rt•m miserunt super ves•em eius, i. super praedicationē Evangelij qua vestitur hodie Dominus. Et Bern: ad Eugen: l 2. Alij singly singul•• sortiti sunt plebes &c.Apostoli prouincias orbis ad Euangelium praedicandū sorte partiti sunt. Niceph: Call: l. 3 c. 1 〈non-Latin alphabet〉 Euseb: hist: l 3. c. 1. Hin• & Ambr: de Tob: c. 20. S•rt•m miserunt super ves•em eius, i. super praedicationē Euangelij qua vestitur hodie Dominus. Et Bern: ad Eugen: l 2. Alij sing•li singul•• sortiti sunt plebes &c.
uProchor: hist: Joan: c. 1.Prochor: hist: Ioan: c. 1.
gLuc: 1.9. [Greek or Hebrew] &c. ut supra, Ad suffi•um ingredimini & sorlimini.Luc: 1.9. 〈non-Latin alphabet〉 &c. vt supra, Ad suffi•um ingredimini & sorlimini.
hde Pontific• sort• designato.
iChrysost: hom: de Natali Christi. Aug: in Jean: tr: 49. Ambr: Bed: E•thym in Luc: c. 1.Chrysost: hom: de Natali Christi. Aug: in Iean: tr: 49. Ambr: Bed: E•thym in Luc: c. 1.
kVise Joseph: antiq: l. 20. c. 8. Scalig: amend: temp: l. 6. c. 1. Baron: annal: in appar: Eastie histor: of Gospel.Vise Ioseph: antiq: l. 20. c. 8. Scalig: amend: temp: l. 6. c. 1. Baron: annal: in appar: Eastie histor: of Gospell.
oVise pueriliter satis argumentantes ex Joan: 3.30. Chrysost: de nat: Joan: Ambros: serm: 12. Aug: in Joan: tr. 14. & de divers:hom: 40. & de sanct: 21. & in Psal: 132.Vise pueriliter satis argumentantes ex Ioan: 3.30. Chrysost: de nat: Ioan: Ambros: serm: 12. Aug: in Ioan: tr. 14. & de diuers:hom: 40. & de sanct: 21. & in Psal: 132.
*[Greek or Hebrew]. Epiphan: haer. 51. quod tamen negat Hierō. ad Ezech: c. 1.〈non-Latin alphabet〉. Epiphan: haer. 51. quod tamen negat Hierō. ad Ezech: c. 1.
p[Greek or Hebrew]. vel ut alij. [Greek or Hebrew]. Clemens Ale•: strom. 1. quos sequitur Lydiat: in emend: jemp:〈non-Latin alphabet〉. vel vt alij. 〈non-Latin alphabet〉. Clemens Ale•: strom. 1. quos sequitur Lydiat: in emend: iēp:
qScalig: ex orbibus Hieraticis de emend: tempr: lib. 6. Broughton consent: of Script: & Bero•ld: Chron: l. 4. c. 2. ex hebdomada dimidia Dan: 9.27.Scalig: ex orbibꝰ Hieraticis de emēd: tempr: lib. 6. Broughton concent: of Script: & Bero•ld: Chron: l. 4. c. 2. ex hebdomada dimidia Dan: 9.27.
2Jacob: Cappell: in epoch: illustr: ad Octobr: 26. reijcit.Iacob: Cappell: in epoch: illustr: ad Octobr: 26. reijcit.
