Commenting on I John 2:2, William Tyndale (Tyndall) writes:
And he is the satisfaction for our sins; and not for ours only, but also for all the world’s. (1 John 2:2)
That I call satisfaction, the Greek calleth Ilasmos, and the Hebrew Copar: and it is first taken for the suaging of wounds, sores, and swellings, and the taking away of pain and smart of them; and thence is borrowed for the pacifying and suaging of wrath and anger, and for an amends-making, a contenting, satisfaction, a ransom, and making at one, as it is to see abundantly in the bible. So that Christ is a full contenting, satisfaction and ransom for our sins: and not for ours only, which are apostles and disciples of Christ while he was yet here; or for ours which are Jews, or Israelites, and the seed of Abraham; or for ours that now believe at this present time, but for all men’s sins, both for their sins which went before and believed the promises to come, and for ours which have seen them fulfilled, and also for all them which shall afterward believe unto the world’s end, of whatsoever nation or degree they be. For Paul commandeth, 1 Tim. 2 “to pray for all men and all degrees,” saying that to be “acceptable unto our Saviour God, which will have all men saved and come to the knowledge of the truth;” that is, some of all nations and all degrees, and not the Jews only. “For,” saith he, “there is one God, and one Mediator between God and man, the man Christ Jesus, which gave himself a redemption” and full satisfaction “for all men.” David also said in the eighteenth Psalm: “Their sound is gone throughout all the earth, so that the benefit stretched on all men.”Let this therefore be an undoubted article of thy faith: not of a history faith, as thou believest a gest of Alexander, or of the old Romans, but of a lively faith and belief, to put thy trust and confidence in, and to buy and sell thereon, as we say; and to have thy sins taken away, and thy soul saved thereby, if thou hold it fast; and to continue ever in sin, and to have thy soul damned, if thou let it slip; that our Jesus, our Saviour, that saveth his people from their sins, and our Christ, that is our king over all sin, death and hell, anointed with fulness of all grace and with the Spirit of God, to distribute unto all men, hath, according unto the epistle to the Hebrews and all the scripture, in the days of his mortal flesh, with fasting, praying, suffering, and crying to God mightily for us, and with shedding his blood, made full satisfaction both a pœna et a culpa1 (with our holy father’s leave) for all the sins of the world; both of theirs that went before, and of theirs that come after in the faith; whether it be original sin or actual: and not only the sins committed with consent to evil in time of ignorance, before the knowledge of the truth, but also the sins done of frailty after we have forsaken evil and consented to the laws of God in our hearts, promising to follow Christ and walk in the light of his doctrine.He saveth his people from their sins, Matth. 1, and that he only: so that there is no other name to be saved by. Acts 4. And “unto him bear all the prophets record, that all that believe in him shall receive remission of their sins in his name.” Acts 10. And by him only we have an entering in unto the Father, and unto all grace. Eph. 2 and 3 and Rom. 5. And as many as come before him are thieves and murderers, John 10; that is, whosoever preacheth any other forgiveness of sin than through faith in his name, the same slayeth the soul.This to be true, not only of original but also of actual [sin], and as well of that we commit after our profession as before, mayest thou evidently see by the ensamples of the scripture. Christ forgave the woman taken in adultery, John 8 and another whom he healed, John 5. And he forgave publicans and open sinners, and put none to do penance, as they call it, for to make satisfaction for the sin which he forgave through repentance and faith; but enjoined them the life of penance, the profession of their baptism, to tame the flesh in keeping the commandments, and that they should sin no more. And those sinners were for the most part Jews, and had their original sin forgiven them before through faith in the testament of God. Christ forgave his apostles their actual sins after their profession, which they committed in denying him, and put none to do penance for satisfaction. Peter (Acts 2) absolveth the Jews, through repentance and faith, from their actual sins, which they did in consenting unto Christ’s death; and enjoined them no penance to make satisfaction. Paul also had his actual sins forgiven him freely, through repentance and faith, without mention of satisfaction. Acts 9. So that, according unto this present text of John, if it chance us to sin of frailty, let us not despair; for we have an advocate and intercessor, a true attorney with the Father, Jesus Christ, righteous towards God and man, and [he] is the reconciling and satisfaction for our sins.For Christ’s works are perfect; so that he hath obtained us all mercy, and hath set us in the full state of grace and favour of God, and hath made us as well beloved as the angels of heaven, though we be yet weak: as the young children, though they can do no good at all, are yet as tenderly beloved as the old. And God, for Christ’s sake, hath promised that whatsoever evil we shall do, yet if we turn and repent, he will never more think on our sins.2
1. Latin for "from guilt and punishment"
2. Tyndale, W. (1849). Expositions and Notes on Sundry Portions of the Holy Scriptures, Together with the Practice of Prelates. (H. Walter, Ed.) (Vol. 1, pp. 153–156). Cambridge: Cambridge University Press.