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Notes
Robert Parker Sorlien, ed., The Diary of John Manningham of the Middle Temple, 1602-1603 (Hanover, NH: Published for the University of Rhode Island by The University Press of New England, 1976), 10. In this essay, all references to Manningham's Diary are from Sorlien's edition and will be given parenthetically in the text.
Most of Andrewes's extant sermons were published as XCVI Sermons (1629); many of his lectures were published in such volumes as A Patterne of Catechisticall Doctrine (1630), The Morall Law Expounded (1642), and ΑΠΟΣΠΑΣΜΑΤΙΑ SACRA; Or, A Collection of Posthumous and Orphan Lectures: Delivered at St. Pauls and St. Giles His Church (1657).
See Chamberlain's letter to Sir Dudley Carleton of 18 April 1621, in which he casually remarks that the recent Easter sermon "is excellently commended (beeing upon the remainder of his text the last yeare)" (The Letters of John Chamberlain, ed. Norman Egbert McClure [Philadelphia: American Philosophical Society, 1939], 2:362).
In his edition of Lancelot Andrewes: Sermons (Oxford Clarendon Press, 1967), G. M. Story comments on Andrewes's referring "to his earlier treatment of a subject" and locates in the 1622 Christmas sermon "a revision and expansion of a paragraph" from the previous year's Christmas sermon, "which he must have had before him" (xlvi). See also Story, "The Text of Lancelot Andrewes's Sermons," in Editing Seventeenth Century Prose, ed. D. I. B. Smith (Toronto: Hakkert, 1972), 13-15. Nicholas Lossky, in Lancelot Andrewes, the Preacher (1555-1626): The Origins of the Mystic Theology of the Church of England, trans. Andrew Louth (Oxford: Clarendon Press, 1991), observes that Andrewes's Good Friday sermons contain "a very large number of repetitions—sometimes word for word—from one sermon to another" (161 n. 39). Since Lossky has not consulted the various manuscripts and posthumous texts attributed to Andrewes, and since he appears to overlook the kind of evidence that Story presents, my findings in the canonical and attributed works qualify his claim that the practice of self-echoing is "otherwise very infrequent in Andrewes" (161 n. 39).
In lectures delivered at St. Paul's on 16 October and 19 October 1591, for example, Andrewes clearly echoes his discussion of Adam's need for a meet help (Orphan Lectures 210 and 215), the original tongue in Eden (209 and 213), and Adam's naming of the animals (209-220 and 215).
Andrewes discusses the church and sheep-fold in a sermon on 21 February 1591 (misdated 24 February; XCVI Sermons, 280) and a lecture probably delivered in 1598-1600 (Orphan Lectures, 644-645); the journey of the Magi in sermons on 25 December 1620 (XCVI Sermons, 137) and 25 December 1622 (XCVI Sermons, 143-144); Lamentations 1:12 in a lecture probably delivered in 1598-1600 (Orphan Lectures, 639-640) and a sermon on 6 April 1604 (XCVI Sermons, 349-350); and the Four Daughters of God in undated Sermon 2 in Cambridge University's Emmanuel College Library MS 3.1.13 (an attribution), undated Lecture 14 and Sermon 5 in Lambeth Palace Library MS 3707 (an attribution), and a sermon on 25 December 1616 (XCVI Sermons, 96-106). In Index of English Literary Manuscripts (London: Mansell; New York: R. R. Bowker, 1980), 1: part 1:6 (entries AndL 5-6), Peter Beal, who follows David Baxter's assessment of these documents and accepts them as being by Andrewes, also follows Baxter's chronology and assigns the conjectural dates of 1597-1601 to the lecture and sermon in the Lambeth Palace Library MS, which was previously housed in the Cambridge University Library as MS Add. 7976.
John Sparrow, "John Donne and Contemporary Preachers: Their Preparation of Sermons for Delivery and for Publication," Essays and Studies 16 (1930), 144-178 (p. 151). W. Fraser Mitchell's comment is also relevant: "Anglicans wrote their sermons before delivery" (English Pulpit Oratory from Andrewes to Tillotson: A Study of Its Literary Aspects [1932; reprint, New York: Russell and Russell, 1962], 26).
See Story, "The Text of Lancelot Andrewes's Sermons," 13, and Lancelot Andrewes: Sermons, xlv-xlvi. I discuss the relationship between Andrewes's written and spoken words in" `Betwixt the Hammer and the Anvill': Lancelot Andrewes's Revision Techniques in the Manuscript of His 1620 Easter Sermon," Papers of the Bibliographical Society of America 89 (1995): 149-182.
Andrewes, XCVI Sermons, 628. All quotations from the 1611 sermon are from the 1629 edition of XCVI Sermons and will be given parenthetically in the text.
All dates are new style. I have examined the manuscript, which measures 4″ x 6″ and contains 133 leaves; brief descriptions of it appear in Sorlien, 2, and John Bruce, ed., Diary of John Manningham (London: Camden Society, 1868), i. For more on the Diary's organization, see n. 17 below.
For Manningham's descriptions of preachers, see Diary, fols. 79 and 80; for his brief analyses of sermons, see fols. 54b, 68b, and 99b.
Sorlien, 13. Mitchell misrepresents the Diary by stating that it contains the sermons' "main doctrines often fairly fully noted down" and that "a large portion" is devoted to "analyses of the various sermons" (English Pulpit Oratory, 35-36).
Sorlien, 13. Sorlien's explanation also accounts for the Diary's breaks in chronology (see fols. 103b-104 and 106-106b)—more satisfactorily, I think, than his theory that "the writer seems at times to have entered his notes and impressions wherever he had vacant space" (2), a hypothesis advanced earlier by Bruce, x.
The breaks in the Diary's chronological presentation of entries could point to recopying longhand notes, but the lack of the usual signs of recopying—such as repetition and eye-skip, which carries a word or phrase over from one line in the text to another—suggests that this did not occur.
See Mitchell, 15, for a discussion of the various ways in which an early modern sermon was transmitted, including how a preacher might write, deliver, revise, and disseminate his text and how auditors and printers contributed to the process. Sparrow's essay on "John Donne and Contemporary Preachers" also provides useful information about this process.
Unfortunately, but not surprisingly, no manuscript that Manningham transcribed from is extant and available for comparison, except perhaps for Thomas Wenman's The Legend of Mary, Queen of Scots (discussed below), which I cannot locate.
Four of the printed texts discussed below—by Floyd, Hayward, Rowlands, and Watson—appear in only one edition that antedates the Diary. Manningham quotes and paraphrases from Books 11 and 12 of Warner's Albions England, so he must have consulted the enlarged edition of 1596, a variant of the text dated 1597, or the 1602 edition, which is the one I have consulted. I have not been able to trace the complete publishing history of Stapleton's Orationes Academicæ, Miscellaneæ Triginta Qvatvor or locate the other two books from which Manningham apparently took notes directly: Jacques Cappel, De Etymologiis Juris Civilis (fol. 75) and Joannes Ludovicus Vives, Ad Sapientiam Introductio (fols. 103, 113, and 118b).
Sorlien's notes provide selective comparisons between Manningham's Diary and his sources. To prepare for writing this essay, I did more thorough collations, including all substantives; these are consistent with Sorlien's in indicating when Manningham quotes, paraphrases, or writes a précis.
See the corresponding material in Rowlands's Tis Merrie When Gossips Meete, sig. B2r, and Sorlien's selective but useful collation (345-346).
See the corresponding material in Stapleton's Orationes Academicæ, Miscellaneæ Triginta Qvatvor, 1:97, and Sorlien's selective but useful collation (359-360).
Hayward, An Answer to the First Part of a Certaine Conference Concerning Svccession, 34. See Sorlien's selective collation of Hayward and Manningham (401-404), which is based on the 1683 edition of An Answer.
Warner, Albions England, Book 12, Chapter 74:306. See Sorlien's selective collation of Warner and Manningham (349, 358-359), which is based on the 1602 edition of Albions England.
Davies, "A Lotterie presented before the late Queenes Maiestie at the Lord Chancellors house. 1601," A Poetical Rhapsody, 1602-1621, ed. Hyder Edward Rollins (Cambridge, MA: Harvard University Press; London: Humphrey Milford [Oxford University Press], 1931-32), 1:242-246. See also P. Cunningham's edition, which is based on the Conway Papers Manuscript: "The Device to entertayne hir Maty att Harfielde, the house of Sr Thomas Egerton, Lo: Keeper, and his Wife the Countess of Darbye, in hir Mats progresse, 1602," Shakespeare Society's Papers 2 (1845): 65-75.
See, for example, the couplets numbered 13 (Manningham: "thought" [fol. 95]; A Poetical Rhapsodie: "thoughts" [1:244]; Conway Papers Manuscript: "thoughtes" [Cunningham, 72]), 22 (Manningham: "a muffkin" [fol. 95b]; A Poetical Rhapsodie: "a Snufkin" [1:245]; Conway Papers Manuscript: "a snuffkin" [Cunningham, 70]), and the final one recorded in the Diary, which is unnumbered (Manningham: "to daynty" [fol. 95b]; A Poetical Rhapsodie: "so daintie" [1:246]; Conway Papers Manuscript: "so dayntye" [Cunningham, 74]).
Jon Fry, ed., The Legend of Mary, Queen of Scots, and Other Ancient Poems (London: Printed for Longman, Hurst, Rees, and Ames, 1810), xi.
For the textual history of Donne's Paradoxes, see Peters, lvi-lxix. Manningham's transcript of Paradox 2 may be related to the Westmoreland Manuscript and his transcript of Paradox 10 may be related to the Stephens Manuscript; the latter Paradox is numbered 7 in Peters's edition. The Diary provides the first dated reference to the Paradoxes (R. E. Bennett, "John Manningham and Donne's Paradoxes," MLN 46 [1931]: 312-313; Sorlien, 382). As I discuss below, it also contains some possible additions to Donne's canon (see Bennett, 309-313; Sorlien, 382).
Bennett believes that there is "very good evidence" (310) that Donne wrote "Hee that weepeth is most wise" and that "we can safely attribute" it to him (312). Of "To keepe sheepe the best lyfe," he writes: "it is possible, if not probable, that he [Manningham] had before him a paradox by Donne which was somewhat different from those which have been preserved" (312).
W. Milgate, ed., John Donne: The Satires, Epigrams and Verse Letters (Oxford: Clarendon Press, 1967), 51 and 198. Milgate's edition contains a discussion of the transmission of the Epigrams (lxiv-lxv) and a collation (51).
Wakeman, Ionahs Sermon, and Ninivehs Repentance, 8-9. In Register of Sermons Preached at Paul's Cross, 1534-1642, rev. Jackson Campbell Boswell and Peter Pauls (Ottawa: Dovehouse Editions, 1989), 77, Millar MacLure provides the preacher's name and publication information, which Sorlien omits.
Although Dove's sermon was printed as Of Diuorcement: A Sermon Preached at Pauls Crosse (1602), Manningham's brief notes suggest that he did not use this text as his source. In The Paul's Cross Sermons, 1534-1642 (Toronto: University of Toronto Press, 1958), 223, Millar MacLure provides the date of Dove's 1602 sermon, which Sorlien omits, but misidentifies the preacher. Manningham demonstrates that he can also write a reliable précis based on memory, whose operation he explicitly announces when recalling a sermon preached some seventeen months earlier during Dove's previous appearance at Paul's Cross: "This man the last tyme he was in this place [10 May 1601] taught that a man could not be divorced from his wife, though she should commit adultery" (fol. 54b).
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