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In 1656 John Beadle, an Essex minister, wrote an advice manual on how to keep a diary and explained the variety of types that were written in the seventeenth century:
'We have our state diurnals, relating to national affairs. Tradesmen keep their shop books. Merchants their account books. Lawyers have their books of pre[c]edents. Physitians have their experiments. Some wary husbands have kept a diary of daily disbursements. Travellers a Journall of all that they have seen and hath befallen them in their way. A Christian that would be more exact hath more need and may reap much more good by such a journal as this. We are all but stewards, factors here, and must give a strict account in that great day to the high Lord of all our wayes, and of all his wayes towards us'.
As this suggests, over the C17th diary-writing seems to have become a common genre that covered a multiplicity of different functions. One count, made in 1950, put the total number of diaries written before 1700 at 363, and since then many more have been discovered. But why did diary-keeping became more popular? And how are diaries useful to the historian?
The variety of motives outlined by Beadle for keeping a diary suggests that we should not look for one single factor explaining the rise of diary-keeping over the seventeenth century. Indeed we should consider growing literacy rates and a more literate culture, changes in the education system, cheaper paper and a heightened awareness of the 'self'. But one factor, the impact of the protestant reformation on the world of the 'thankful Christian', stands out.
Diaries also allowed their authors to meditate regularly on personal failings
The most common reason for keeping a diary in the seventeenth century was to keep an account of providence or God's ordering of the world and of individual lives. Ralph Josselin called the diary he kept between 1641 and 1683 'a thankfull observation of divine providence and goodness towards me and a summary view of my life'. As Isaac Ambrose put it in 1650, a diarist 'observes something of God to his soul, and of his soul to God'. Diaries also allowed their authors to meditate regularly on personal failings - a type of written confession in a protestant world that had rejected the need for a catholic priest to mediate sins. Or the diarist could count his blessings, and give thanks for births or marriages or seek consolation for illness and death. In an age when life in this world and salvation in the next were both uncertain, diaries were a way of making sense of and ordering existence. In short, they reflected the intensely introspective and anxious, self-examining religiosity of the seventeenth century, particularly (though by no means exclusively) among the 'hotter sort' of protestants, such as the presbyterians, independents, baptists and quakers.
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