Synopsis
Part III is the Harley recension of Part II’s penitential matter. The codex order forces the twins a hundred pages apart, and the printed edition rightly keeps them there. Here they stand together.
⚠ The columns are not aligned line for line, and must not be. These are two recensions, not two printings: measured against each other they share ten identical Latin lines out of 157 and 208 between §23 and §1, and none at all between §17 and §2 — because §17 is a schema of headings and brace catalogues and §2 is that schema written out as prayer. Identical Latin keeps identical English; divergences stand as divergences and are never conformed.
The Creed — thanksgiving turned into belief
STRUCTURE.md: a second recension of §23 (and of §38's close), plural where §23 is singular. The note at printed 340 puts it exactly: the same six titles, in this order and in these mysteries, stand again at printed 402–403, turned from thanksgiving into belief — and there they carry not one reference.
The confession of sins — the schema and the prayer
STRUCTURE.md: a second recension of §17. ⚠ The two are not verbally parallel and no alignment could make them so — §17 is a SCHEMA of numbered heads and brace catalogues (Aggravatio · Peccati Species · Quoties? Quamdiu?), and Part III §2 is that schema written out as prayer (Peccavi, Domine, Tibi, Domine, Tibi). One page against ten.
The estate-catalogue — with the antitheses stripped out
STRUCTURE.md: the thirteen-line Quod brace at printed 428 is §24's estate-catalogue stripped of its antitheses. The note at printed 346 adds that the schools' division — bona gratiae, naturae, fortunae — stands again at printed 429 as Pro bonis.
Where the volume names itself
47 places where a note on one page points at another in a different part — a phrase returning in a new dress, a verse cited under two different numbers, a catalogue standing again with its antitheses stripped out. Invisible in a codex, and the reason this edition is worth having on a screen.
A promise about what God has done, asked back as a petition for what He has not yet done. Isaiah's verse is spoken by God in the perfect — Delevi ut nubem iniquitates tuas, et quasi nebulam peccata tua, I have blotted out thy transgressions — and the prayer answers Dele … et dissipa, blot thou out, scatter, with the possessive turned from thy to mine. The tense and the person are both reversed, and nothing on the page marks the change. It is the same move as at printed 321, where let it not return unto me void — said by God of the word that goes out of His own mouth — is asked of the prayer going up from a man's; twice in the volume a guarantee is borrowed rather than argued from.
This is the verse Part III mis-numbers, and here the volume gets it right. Anni mei in luctu stands at printed 409 under Psal. xl. 9, where the note has to say the reference is wrong; here the same half-verse is referred correctly to Ps. lxxviii. 33. So the edition proves its own misprint across three hundred and eighty pages — and it confirms, from inside the book, a reading that was otherwise established only from Brightman. Both kept as printed.
The plate cites Psal. xliii. 1, and the verse is Psalm lxiii. 1. Ad te de luce vigilo is the Vulgate of Ps. lxii. 2, the AV's early will I seek thee; Ps. xliii. 1 is judge me, O God, and plead my cause, which is not this line. The likeliest mechanism is a dropped letter — xliii for lxiii — the same slip the volume makes at printed 411, where lxviii stands for lxxviii. Kept as printed.
From here to the foot of the next leaf the page is Daniel's prayer, ix. 5–19, quoted straight through, and the plate marks every verse of it — [*Vers.* 7.] 8. 16. 17. 18. 19. They are not tagged one by one because the English lines are the verses; what the reader needs is to know he has entered a single prayer and not a catena. It is the great penitential prayer of the exile, made while Daniel was reading Jeremiah and counting the seventy years. And the volume comes back to it in Part II out of order — ix. 19 closes §22 at printed 339 and ix. 16 opens the intercession at printed 343, the later verse first. Part I prints the prayer whole and in sequence; Part II quarries it. Neither is conformed to the other.
Psal. xxvii. 15 is not an error: it is the Prayer Book's numbering. The Authorised Version has this verse at xxvii. 13; the BCP Psalter, which divides the psalm differently, has it at 15 — and the BCP is the book Andrewes had to hand, as printed 433 shows twice over. Do not "correct" it. The volume moves between the two numberings without warning, and only reading the verse tells you which is in use.
The Passion assembled out of six books, and half of it proved from texts that are not narrating it. The thorns, the revilings, the strong cry, the neck under the cross and the pierced heart come from Matthew and John, who were telling the story; but the plowed back is the Psalter's the plowers plowed upon my back, the pierced hands and feet are Psalm xxii, the covered sin is Psalm lxxxv, the strong crying and tears are an epistle's account of Christ's prayers, and the broken body an epistle about a supper. Half the members of the catalogue are proved from outside the Passion narratives, which is why the sequence reads as prayer and not as recital — the same method as printed 313, where the nailing is proved from after the resurrection, out of Thomas's mouth.
The psalm says turn US and the plate says turn ME — and changes nothing else in the line. Ps. lxxxv. 4 is Converte nos, Deus salutaris noster, et averte iram tuam a nobis; the page sets Converte me, Deus salutaris noster, et averte iram tuam a nobis. One pronoun is made singular and the two around it are left plural, so he puts himself alone under the verb of turning and leaves the congregation in possession of the mercy. Lines 1–10 are Ps. lxxxv. 3–7 quoted whole, every verse marked by the plate, so the verses are not tagged one by one. Third instance of the pronoun pattern — with printed 342's adauge mihi fidem for the apostles' nobis, and 343's in diebus nostris for Hezekiah's meis — and the only one where the change is partial inside a single line.
Psal. xlii. 10 is the Prayer Book's figure, not a slip. The Authorised Version has my prayer unto the God of my life at xlii. 8; the BCP Psalter numbers it 10. The same verse is cited the same way at printed 433, four hundred pages later — so the book is consistent in this, and it is further evidence that the Prayer Book Psalter was physically to hand. Do not correct it.
The page is a legal brief made of precedents, and every one of them is a place Christ was received by the unfit. A cave and a manger, a leper's house, a sinful woman, her mouth, a thief on a cross — five occasions, five citations, and the conclusion drawn from them is Digneris ipse et me, vouchsafe me also. He is not asking for an exception; he is arguing from a settled practice. It is the same method as §23's catena four hundred pages later, and the same as the ladder of unworthiness at printed 338, which is likewise built entirely out of approaches that succeeded.
Rom. v. 20 again, and cited right. This is the third page to give the verse correctly — with printed 103 and 111's own facing evidence — against the Rom. v. 2 at printed 111. And note what he does with it: the Vulgate's indicative superabundavit gratia, grace did abound, becomes the subjunctive superabundet, let it abound. He turns a statement of what happened into a request that it happen again.
Four names for four ways a people is lost, and none of them is explained. Asshur is the foreign power a nation is given over to; Jeroboam the ruler who divides worship to keep a throne; Rehoboam the ruler who answers roughly and loses ten tribes; the evil spirit of Shechem the discord God sends between a man and his own city. As at printed 204, the deprecation depends entirely on the reader knowing the histories, and the English can only name them.
The plate's cxxvii. 3 is not a slip. On the Prayer Book's numbering he giveth his beloved sleep is verse 3; the Authorised Version makes it verse 2. With the two Prayer Book references at printed 433 this is a further sign of which Psalter lay open. And Andrewes does not ask simply for sleep: somnum sanitatis, the sleep of soundness — the health that sleep is the evidence of, rather than the sleep itself. Neither English Bible has the word, and our English keeps it.
The verse the Latin question turned on returns here, and reads differently. At printed 34 the Latin renders this same Ps. cxxxviii. 8 as Figmenta manuum tuarum — a word that answers neither the printed Greek (τὰ ἔργα) nor the Vulgate (opera manuum tuarum), and can only come from a Greek text reading πλάσμα, which is what the Wright apograph reads. It is the strongest single evidence that the 1853's Latin is not merely construed from its own Greek. Here in Part II the same verse is plain Opus manuum Tuarum. The two are not in conflict — Part I sets a Latin against a Greek and Part II has no Greek to answer — but the contrast is worth a reader's eye, and it belongs to the introduction's case rather than to a correction of either page.
The same Vulgate line as printed 34, doing different work. There Memorare quæ mea substantia was stacked against Substantia mea apud te est four lines above it, and the whole join depended on the shared substantia — a pun the Authorised Version dissolves, rendering one my hope is in thee and the other remember how short my time is. Here the verse stands alone, pleading the weakness of nature, and there is no join to protect; so the English can be plain where at 34 it had to keep the word.
The volume proves another of its own misprints, and this is the fourth time. Here *Psal.* cxxx. 3 is cited correctly for if thou shouldest mark iniquities; at printed 40 the same verse is cited *Psal.* cxxx. 30, in a psalm that has eight verses. Both stand as printed. The pattern is now well established — printed 25 confirming the reading at 409, §17 confirming Job. xiv. 4 against Part III's xiv. 14, §37 confirming Is. xxxviii. 15 — and it is worth more than any conjecture, because the corroborating witness is the book itself.
The Sayings are all one saying, and they are stacked so the negative turns into the positive. Not to condemn the world — not to judge it — not to call the righteous — not to destroy men's lives: four refusals in a row, each followed by what He came for instead, until the Son of man is come to seek and to save that which was lost arrives without a negative at all and the series can end on the ransom. Andrewes prints no comment and needs none; the order does the work. A later pass that tidies the repetitions of veni non… sed destroys the figure, exactly as tidying the divided Psalm xci at printed 431/433 would.
This catalogue also stands in PART I at printed 154, in the same Latin words — Caput spinis coronatum · Oculi lacrymis perfusi · Aures conviciis oppletæ · Os felle et aceto potum · Cor lancea perforatum — phrase for phrase, same order, same proof-texts. What differs is the grammar, and with it the frame: Part I sets the list ACCUSATIVE under a brace cued Per, one long phrase pleading the Passion; here it is NOMINATIVE and numbered, an inventory of what was suffered. This is a Part I / Part II recension parallel, the first recorded — the known ones run between Parts II and III. Neither may be conformed: Part II splits Manus et pedes perfossos in two and adds the knees and the breast; Part I keeps the bloody sweat at the head and Part II drops it. The divergences are the evidence.
The nails are evidenced from AFTER the resurrection, and that is the method of the whole catalogue. No Gospel narrates the act of nailing; so for clavis configi Andrewes cites John xx. 25 — the print of the nails, as Thomas demanded to see it eight days later — and for the hands and feet dug through he cites a psalm. The same thing was noted at printed 154, where the Passion is assembled out of five books and not one of them a Gospel account of it. He is not narrating the Passion; he is proving it, and a text that shows the scar serves better than one that would only describe the blow.
A second case of one verse cited by two different numbers in the two Parts. I am a stranger with thee, and a sojourner is *Psal.* xxxix. 12 here and *Psal.* xxxix. 14 at printed 261. Twelve is the Authorised Version's figure exactly; fourteen answers to no system cleanly, the Prayer Book making it thirteen, so Part I's may be a slip of one rather than another Psalter. The pairing is what matters, and it is the same phenomenon as the pierced hands and feet at printed 154 and 312, cited xxii. 17 and xxii. 16 — there unambiguously Prayer Book against Authorised Version. Two independent instances now show the two Parts numbering the same psalm differently, which is why no figure in this edition is ever reconciled to another.
This is the reference the volume elsewhere gets wrong, and here it is right. *Job* xiv. 4 — who can bring a clean thing out of an unclean? — stands correctly on this page; at printed 406, where Part III makes its own confession out of the same material, the plate prints *Job.* xiv. 14, which is if a man die, shall he live again? Both stand as printed and neither is mended. The corroborating witness is the book itself, which is worth more than any conjecture, and it is now the fourth such case — with Is. xxxiii. 15 against §37's xxxviii. 15, Psal. cxxx. 30 against printed 297's cxxx. 3, and printed 25 confirming the reading at 409.
Almost every text here states in the indicative what God HAS done, and is asked back as an imperative. Nathan told David the LORD hath put away thy sin, and the page prays Transfer; Hezekiah sang thou hast cast all my sins behind thy back, and it prays Dissipa; the psalm says thou hast covered all their sin, and it prays Tege. The Baptist's is the clearest: ὁ αἴρων, the participle that names Christ, becomes the bare imperative αἶρε. And it is not a device of one page — printed 22 asks Isaiah's I have blotted out thy transgressions back as blot thou out mine, 321 asks of a man's prayer the promise made of God's own word. What twice looked like a liberty is the method, and it is nowhere argued for.
The volume proves its own method from inside itself, on one verse. Isaiah xliv. 22 stands at printed 22 as Dele … et dissipa — blot thou out MINE, an imperative in the man's mouth — and it stands here in the indicative and in God's, I blot out, as a cloud, thine iniquities, with return unto me, and I will redeem thee left attached. Same verse, both ways, in one book, and neither place notes the other. What printed 328 shows as a habit is confirmed here by the plainest possible witness: the edition never has to argue that the imperatives are turned indicatives, because the book turns one back.
The confession borrows the words of a man who was stoned for the sin he confessed. Achan's I have sinned, and thus and thus have I done is used here as the form of an honest confession, and it is, precisely: the one confession in Scripture that names the deed in detail. The page takes the formula and not the outcome. The valley of Achor, where that story ends, has already been prayed against twice in this volume, at printed 205 and 282; here the man who made it is spoken with rather than deprecated.
The clincher of a courtroom argument is a question asked in a boat. Perimus stands twice in three lines — if thou admit it not, we perish, then Mark's doth it not concern thee, if we perish? — so the appeal's own word is caught up and handed back by Scripture, and the section ends not on a plea but on the disciples' reproach. This verse has now been used four times in the volume and never once the same way — at printed 172 as one of the Gospel cries, at 286 and 294 for two different things again, and here as the last word of a legal appeal. Never conform or cross-refer them.
The same six titles, in this order and in these mysteries, stand again at printed 402–403, in Part III's Harley recension, turned from thanksgiving into belief — and there they carry not one reference. This is the only page where the catena behind them is visible. The two lists are not conformed and must not be.
The scripture foot is empty here and on the next leaf, and that is correct: every line is a psalm quoted whole with its reference beside it, so a tag would set the verse under the verse. The figures are a hybrid, checkable twice on this page. Ps. lxxxix. 16 — the AV divides that psalm so the verse is 15; the Vulgate, calling the psalm 88, has 16. Psal. lvii. 12 — AV 11; Vulgate, calling it 56, has 12. The plate keeps the Vulgate's verse-figure under the Hebrew psalm-number, which is neither system entire — a fourth kind of numbering after the plain AV at 300, the plain Vulgate at 274 and the BCP at 433. An introduction claiming one Psalter is answerable for this page.
The catalogue is the Roman law of persons. Liber against Verna is not free against slave but free against a slave born in the house; Legitimus against Spurius is the law of lawful issue; Homo civilis against Barbarus, citizen against outsider. He goes through the divisions of the status personarum one by one, giving thanks for a legal condition as another man might for health. The same catalogue stands again at printed 428, in Part III §4's Quod brace — with the antitheses stripped out (Vivo · Ratione præditus · Civilis · Liber · Ingenuus · Honesta stirpe). Here every good is defined by what he might have been instead; there they are simply goods. Ingenuus is the very term answering this page's non Verna. Not to be conformed: the antitheses are the whole difference.
The gifts are divided as the schools divided them — bona gratiae, naturae, fortunae — and only the first is subdivided, into redemption and calling. The same three stand again at printed 429 as Pro bonis { naturæ … }, the fourth recension parallel. Not to be conformed.
Isa. lxiv. 9 — be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people. The volume has used this verse once already, at printed 109, in the confession — here it is the fifth petition. Never conform the two places.
Dan. ix. 8 — the plate's figure. The words are verse 7's: printed 35 sets the same pair at ix. 7, and printed 133 prints the two verses in order under their own Vers. marks. Kept as printed.
Ps. cxxx. 3 — if thou, LORD, shouldest mark iniquities, O Lord, who shall stand? The same two lines stand verbatim at printed 41 under a figure reading cxxx. 30 — the closest witness the volume has against that misprint.
The Son of man with nowhere to lay his head returns here doing the opposite of what it did at printed 238. There it was turned round to indict the man praying — no fit place to lay it here either, in me; here it is simply pleaded, one of Christ's own hardships beside hunger and thirst and watching. Not cross-referred and not to be conformed: this volume uses a text twice and never for the same thing.
Under the Creed's own first word, Πιστεύω, stand five sentences and not one of them is a credal article. They are five men's confessions, each labelled with whose it is — DAVID'S · PAUL'S · JOHN'S · PETER'S · NATHANAEL'S, and the plate prints each man's text under his name. With §32's Ἀνακεφαλαίωσις at 363 this is the second section running that puts something else where the Creed's propositions should be — there the bare events, here other men's sentences. The band is silent on these lines by rule — the plate names its own speakers (§3). The practice of captioning a text with whose it is, which this edition's tags follow, is the author's own; see his blessings at 425.
This is Part II's printed 380 over again in the Harley recension, and the divergences are the whole point. At 380 the plate credits the line in its own running text — Domine, paratum est cor meum: (sic Psaltes, Psal. cviii. 1.) — so my heart is ready is David's, and what follows is metuo ne meum non sit, I fear that mine is not. Here the attribution is gone, and so is the meum: there is no other man's heart in view, so the psalm's words are spoken in his own voice and simply doubted. And the consolation goes with it. Part II answered the fear with cupio certe — I do at least desire — where Part III has only Utinam esset paratum. Hei mihi quod non est. A wish and a lament, with the desire taken out. Neither recension is conformed to the other.
This leaf carries two wrong references, and the volume gives the right reading for both of them elsewhere. My days are consumed in vanity, and my years in anguish of heart stands here under Psal. xl. 9; the verse is Ps. lxxviii. 33, and printed 25 cites that same half-verse correctly. The second is at the foot of the page (see below). Both are kept as printed. The corroborating witness in each case is this book, three hundred and eighty pages apart, which is a stronger warrant than any conjecture and is why neither is mended.
The second twin of §37, and it differs from its Part II fellow twice over. The chapter figure reads Is. xxxiii. 15 — he that walketh righteously, which is the opposite of what the line wants. The verse is Hezekiah's, Isaiah xxxviii. 15, and printed 372–373 cites it rightly. And the sentence itself has changed. Both recensions turn the Vulgate's cum ipse fecerit — when He hath done it — into fecerim, when I have; but §37 stammers it, fecerim, fecerim, fecerim, three times and with no object, where here it is said once and given one: cum ipse hæc fecerim. Where Part II could not get past the word, Part III names the thing done. Neither recension is conformed to the other, and the triple stands as a triple there.
An appeal is lodged from God to God, and it is a formal legal act. I appeal therefore, O Lord, from Thee unto Thee — from Thee the just, unto Thee the merciful · from the seat of justice, unto the throne of grace · from Thee the judge, unto Thee the Father in Christ. The court appealed from and the court appealed to are the same court, and what makes the appeal lie is not a second judge but the Incarnation: it is the Father in Christ who receives it. The forensic habit runs through the whole book — the Allegatio of §7, the Interpellatio of §32, the Areopagus at 386 — but this is the boldest of them, and the English keeps the legal words as legal words.
The ground of that appeal is God's own stated will, cited back to Him. Who wilt have all men to be saved (1 Timothy ii. 4) and who wilt have no man perish (2 Peter iii. 9) are set as a pair — two declarations of what God wills, entered as evidence against His justice and in favour of His mercy. The line above them is the disciples' carest thou not that we perish?, printed under Marc. iv. 28; the verse is iv. 38, and the volume cites it rightly at printed 286 and again at 294. Kept as printed, the third such figure in two leaves.
Having appealed away from the judgement seat, he sets one up himself. But I judge myself · I think upon it again · I pronounce the sentence · I take vengeance myself upon myself. This is the other half of the appeal at 410: justice was asked to stand aside there, and here the man supplies it in his own person, so that nothing is asked to be waived, only moved. If we would judge ourselves, we should not be judged was quoted at printed 386 as a counsel; here it is an act performed — the same verse twice over and never for the same thing. Note the plate cites it there as 1 Cor. xi. 31 and here as xi. 30; the volume gives its own right figure, and both stand as printed.
This line is a cento of three places in Job, and it passes through three different texts of them without a mark. The infant of one day is Job xiv. 4 as the Septuagint reads it — not one, even if his life be but one day upon the earth — which the Vulgate does not say at all, its verse asking only who can bring a clean thing out of an unclean. Andrewes uses the phrase in his own voice in a Pentecost sermon and names his authority there: infans unius diei super terram, as the Seventy read it. Augustine had given it in the same Latin, nec infans cuius est unius diei vita super terram. The middle clause is Vulgate verbatim and from another chapter — Job xxv. 5, stellæ non sunt mundæ in conspectu ejus, with ipsæ added and ejus turned to Tuo. The last clause is Job iv. 18 and is not the Vulgate either: that reads in angelis suis reperit pravitatem, found depravity, where this has respexisti insipientiam, folly, which is the Hebrew's word and the Authorised Version's. Whether he took it from a Latin made out of the Hebrew or turned it himself is not settled. The plate's figure covers none of the three: Job xxv. 3 is is there any number of his armies? Kept as printed. Brightman's margin supplies the two outer references and none for the stars. And Job xiv. 4 is the verse this book cites rightly at printed 323 and misnumbers at 406 as xiv. 14 — quarried here a third time, with no page marking the other two.
Jacob is here for the third time in this volume, and each time it is a different clause of the same night. Here it is his prayer before meeting Esau — I am not worthy of all Thy mercies … with my staff I passed over this Jordan, and now I return with two bands, the whole of a life measured by what he set out with. At 422 it was I will not let Thee go, except Thou bless me; at printed 375 the wrestling was turned into a refusal — give me another Thee; else will I not let Thee go. One night at the ford, quarried three times and never for the same thing.
The book's last section returns to its first argument. At evening, and morning, and at noonday will I pray is the psalm the volume opened on at printed 2, where the canonical hours were built out of Scripture — a text found for each hour at which somebody in Scripture is praying — rather than inherited from a breviary. Four hundred pages later the hours are simply kept, without the argument, which is what it looks like when a case has been made and is being lived on.
Isaiah's promise is prayed back as a command for the third time in this volume, and here it is fitted to the hour. God says I have blotted out thy transgressions as a cloud; the prayer answers Blot out, O Lord, as the cloud of night our iniquities, and as the morning mist our sins. The cloud has become a night cloud and the mist a morning one — the figure adapted to the office it is being said at. The same verse stands at printed 22 already turned into a petition, and at printed 332 in God's own indicative, untouched. Three settings, and no page marks the other two.
One psalm is quarried across two leaves to cover the whole of a day. Psalm xci gives the night terrors on the leaf before — the terror by night, the thing that walketh about in darkness — and gives this leaf its daylight ones: the arrow that flieth by day, the assault, and the noonday devil. That last is the Vulgate against the Prayer Book, which reads the sickness that destroyeth in the noon-day, and is one of the places where our English follows the Latin because Andrewes did; it was the same at printed 24. Morning, noon and night out of a single psalm.
The book ends on the pair it began with, and this time the reference is right. Set a watch, O Lord, before my mouth and let my speech be with grace, seasoned with salt stood together in the same order at printed 26, near the volume's opening. There the plate cited the psalm as cxli. 8, where the words are verse 3; here it prints cxli. 3. The volume corrects itself across four hundred leaves, and both figures stand as printed.
The Gospel's measure of forgiveness is taken over to count sins instead. Seven times in the day the just man stumbleth is Proverbs — but we (miserable sinners) seventy times seven. At printed 377 that figure was what God was required to forgive, and the page there multiplied it out to four hundred and ninety to make the demand exact. Here the same number counts the falls. The measure of mercy has become the measure of need, and neither page mentions the other.
The book ends on the sentence a man says going to sleep and says dying, and it has said it once before. In peace, in the selfsame, will I sleep and take my rest is the Compline psalm, in idipsum; and the last words of all are Into Thy hands, O Lord, I commend my spirit, for Thou hast redeemed me. That verse stood at printed 26, among the morning prayers, where the plate cited it on the Prayer Book's numbering. The volume opens its day and closes its life with one sentence, and the lamp two lines above has just made the two the same act. Nothing on either page marks the return.