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“It was sharpest of all for Protestants who did not belong to tightly organised and disciplined churches, in which there was either formal confession of sins (as in many Lutheran churches) or systematic oversight of the moral status of church members (as in many Calvinist churches). Those systems did not solve the problem of belief logically, but they did solve it emotionally, since anxious Christians could outsource their concern about themselves to the ministers who policed them. It was a kind of fideism: you cannot be certain of your own beliefs, but you can place your trust in your community instead.”

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Book:Unbelievers: An Emotional History of Doubt
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“I. G.’s sufferings were positively transient compared to Hannah Allen’s. As a teenager in the 1650s, Allen went through a period of despair in which she was convinced she was damned. She found a more even keel when she married, but when her husband died in 1664, her spiritual agonies returned worse than ever. She considered suicide, repeatedly harmed herself, and once crawled into a roof void in order to starve to death (her resolve broke after three days). In the end the fog gradually lifted, which she ascribed to God’s mercy, her family’s love and the passage of time. What matters for us is that during her struggles, her family repeatedly tried to persuade her of God’s mercy, but she would have none of it. Once she heard a thunderclap, and told her aunt it was a message from God that she was damned. Surely not, said the aunt: God would not send a miracle to convince someone of their damnation. ‘We do not read of such a thing in all the Scripture.’ But Allen would not be reasoned with. ‘My Answer was, “Therefore my condition is unparalleled; there was never such a one [as me] since God made any Creature, either Angels or Men, nor never will be to the end of the world.”’ She begged friends not to pray for her, since ‘it would but sink me the deeper into Hell’. At first she worried that she had committed the ‘unpardonable sin’ mentioned in the Gospels, but soon she concluded that that sin was for amateurs and she had committed even worse: My Sins are so great, that if all the Sins of all the Devils and Damned in Hell, and all the Reprobates on Earth were comprehended in one man, mine are greater. There is no word comes so near the comprehension of the dreadfulness of my Condition; as that, I am the Monster of the Creation.”

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Book:Unbelievers: An Emotional History of Doubt
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“In the 1640s, a formerly pious London teenager named Sarah Wight suffered four years of spiritual agonies. As she recalled: ‘I could see nothing but Hell, and wrath: I was as desperate, as ever was any … I felt myself, soul and body, in fire and brimstone already.’ From that agonised conviction, it was only a short step to wonder if ‘there was no other Hell, but that which I felt’. At least that held out the hope that death would end her sufferings. On that basis she attempted suicide several times, thinking that ‘if I made away [with] myself, there was an end of my misery, and that there was no God, no Heaven; and no Hell’. But the very fact she had such thoughts convinced her that she ‘was damned already, being an unbeliever’.”

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Book:Unbelievers: An Emotional History of Doubt
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“The simple justification for the elders and their work was Christ’s detailed prescription in Matthew’s Gospel for how Christians should deal with sinners among the faithful: first private admonition, then progressively more formal reprimands, and finally, if repentance was not forthcoming, expulsion from the community.”

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Book:Protestants: The Faith That Made the Modern World
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