From CSL’s Introduction to 16th Century English Literature:
Dickens’s Mrs Clennam, trying to expiate her early sin by a long life of voluntary gloom was doing exactly what the first Protestants would have forbidden her to do. They would have thought her whole conception of expiation papistical. On the Protestant view one could not, and by God’s mercy need not, expiate one’s sins. Theologically, Protestantism was either a recovery, or a development, or an exaggeration (it is not for the literary historian to say which) of Pauline theology. Hence in Buchanan’s Franciscus ad Fratres the Friars’ prophylactic against it is to keep clear of the ‘old man from Tarsus.’ …
All the initiative has been on God’s side; all has been free, unbounded grace. His own puny and ridiculous efforts would be as helpless to retain the joy as they would have been to achieve it in the first place. Fortunately they need not. Bliss is not for sale, cannot be earned. ‘Works’ have no ‘merit’, though of course faith, inevitably, even unconsciously, flows out into works of love at once. He is not saved because he does works of love: he does works of love because he is saved. It is faith alone that has saved him: faith bestowed by sheer gift. From this buoyant humility, this farewell to the self with all its good resolutions, anxiety, scruples, and motive-scratchings, all the Protestant doctrines originally sprang.
For it must be clearly understood that they were at first doctrines not of terror but of joy and hope: indeed, more than hope, fruition, for as Tyndale says, the converted man is already tasting eternal life. The doctrine of predestination, says the XVIIth Article, is ‘full of sweet, pleasant and unspeakable comfort to godly persons.’ But what of ungodly persons? Inside the original experience no such question arises. There are no generalizations. We are not building a system. When we begin to do so, very troublesome problems and very dark solutions will appear. But these horrors, so familiar to the modern reader (and especially to the modern reader of fiction), are only by-products of the new theology. They are astonishingly absent from the thought of the first Protestants. Relief and buoyancy are the characteristic notes. In a single sentence of the Tischreden Luther tosses the question aside for ever. Do you doubt whether you are elected to salvation? Then say your prayers, man, and you may conclude that you are. It is as easy as that.
It follows that nearly every association which now clings to the word puritan has to be eliminated when we are thinking of the early Protestants. Whatever they were, they were not sour, gloomy, or severe; nor did their enemies bring such charges against them. On the contrary, Harpsfield (in his Life of More) describes their doctrines as ‘easie, short, pleasant lessons’ which lulled their unwary victim in ‘so sweete a sleepe as he was euer after loth to wake from it.’ For More, a Protestant was one ‘dronke of the new must of lwed lightnes of minde and vayne gladnesse of harte.’ Luther, he said, had made converts precisely because ‘he spiced al the poison’ with ‘libertee.’ Protestantism was not too grim, but too glad, to be true; ‘I could for my part be verie wel content that sin and pain all were as shortlye gone as Tyndale telleth us.’ Protestants are not ascetics but sensualists.