1) The Schoolmen do call Satisfaction the work of Penance, enjoined by the Priest after the Auricular confession. And here they make much ado, that the satisfaction on be neither less nor lighter than countervailing the weight of the sin. This doctrine of satisfaction does exceedingly darken the clearness of the grace of Christ: it does make men’s conscience either falsely assured, when they suppose that they have satisfied: either it does piteously torment them, when they cannot tell by what time they have satisfied in the sight of God for one sin: much less all their sins. Besides that it has opened not one gap but all doors, windows, arches, &c., to the Popes market, to gain pagan pardons; and for the traffic of Priests masses, to deliver souls out of Purgatory. Wherefore all godly do worthy abhor it. The doctrine of the Gospel does denounce unto us pardon of our sins, by the blood of Christ, by the shedding whereof, there is satisfaction made, not only for ours, but for the sins also of the whole world. Wolfgangus Musculus, Common Places of Christian Religion, trans., by Iohn Merton (London: Imprinted by Henry Bynneman, 1578), 528-529.
2) II To Whom Sins be forgiven.
If we consider of them which do purchase the forgiveness of their sins by the grace of God, there is but a small number of them, even as it is of the elect in respect of the reprobate, whose sins be withhold for evermore. But we seek not here to whom this grace of forgiveness does befall, but rather to whom it is to be taught and set forth. We can not here appoint upon any certain persons, to whom only this forgiveness of sins is to be preached. All men be generally called unto it, both Jews and Greeks, learned and unlearned, wise and foolish, rich and poor, old and young, men and women. For like as God enclosed all under unbelief that he might have mercy upon all, so he will have this grace of his mercy to be set forth to all men: “So God loved the world,” (says our Saviour), “that he gave his only begotten son, that everyone which believes in him should not perish, but have life everlasting.” And in the first epistle of John, we read this: “But in case any man do sin, we have an advocate with the Father, Jesus Christ the just, and he is the propitiation not for our sins, and for our sins only, but for the sins also of the whole world. I think that there is meant by the world, all mankind, by which the world does consist, from the beginning of it, until the end. Therefore when it is said, that God gave his son for the world, and that he is the propitiation for the sins of the whole world” what else is meant, but that the grace of forgiveness of sins is appointed unto all men, so that the Gospel thereof is to be preached unto all creatures? In this respect the gentle love of GOD towards man is set forth unto us to be considered, whereby he would not have any to perish, but all men to be saved, and come to the knowledge of the truth. But for all that, this general grace has some conditions going withal, of which we will speak hereafter. Wolfgangus Musculus, Common Places of Christian Religion, trans., by Iohn Merton (London: Imprinted by Henry Bynneman, 1578), 577-8.