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God only forgives those who repent of their sins. II Cor. 7:10 says, “[G]odly grief produces a repentance that leads to salvation.” I John 1:9 says, “If we confess our sins, he . . . will forgive our sins.”

God had sent Jesus to forgive sins, but after his resurrection Jesus told the apostles, “‘As the Father has sent me, even so I send you.’ And when he had said this, he breathed on them, and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained’” (John 20:21–23).

(This is one of only two times we are told that God breathed on man, the other being in Genesis 2:7, when he made man a living soul. It emphasizes how important the establishment of the sacrament of penance was.)

Note that the power Christ gave the apostles was twofold: to forgive sins or to hold them bound, which means to retain them unforgiven. Several things follow from this. First, the apostles could not know what sins to forgive and what not to forgive unless they were first told the sins by the sinner. This implies confession. Second, their authority was not merely to proclaim that God had already forgiven sins or that he would forgive sins if there were proper repentance.

Such interpretations don’t account for the distinction between forgiving and retaining—nor do they account for the importance given to the utterance in John 20:21–23. If God has already forgiven all of a man’s sins, or will forgive them all (past and future) upon a single act of repentance, then it makes little sense to tell the apostles they have been given the power to “retain” sins, since forgiveness would be all-or-nothing and nothing could be “retained.”

Furthermore, if at conversion we were forgiven all sins, past, present, and future, it would make no sense for Christ to require us to pray, “And forgive us our debts, as we also have forgiven our debtors,” which he explained is required because “if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matt. 6:12–15).

Is the Catholic who confesses his sins to a priest any better off than the non-Catholic who confesses directly to God? Yes. First, he seeks forgiveness the way Christ intended. Second, by confessing to a priest, the Catholic learns a lesson in humility, which is avoided when one confesses only through private prayer. Third, the Catholic receives sacramental graces the non-Catholic doesn’t get; through the sacrament of penance sins are forgiven and graces are obtained. Fourth, the Catholic is assured that his sins are forgiven; he does not have to rely on a subjective “feeling.” Lastly, the Catholic can also obtain sound advice on avoiding sin in the future.

God only forgives those who repent of their sins.

No, God says *confess*.

You sure have lots of speculation and interpretations.

OTOH, I read what it says and believe it.

Furthermore, if at conversion we were forgiven all sins, past, present, and future, it would make no sense for Christ to require us to pray,

Oh, nonsense. There are many reasons to pray and many things to pray for.

Getting forgiveness isn't the only reason to pray.

Is the Catholic who confesses his sins to a priest any better off than the non-Catholic who confesses directly to God? Yes.

And this is unadulterated nonsense.

Catholics are such respecters of persons that it is ridiculous. And God calls that a sin.

Yes. First, he seeks forgiveness the way Christ intended. Second, by confessing to a priest, the Catholic learns a lesson in humility, which is avoided when one confesses only through private prayer.

Not true for all counts.

Third, the Catholic receives sacramental graces the non-Catholic doesn’t get; through the sacrament of penance sins are forgiven and graces are obtained.

God LAVISHES His grace on us. He doesn't dole it out in stingy little parcels based on performance.

Grace is received through faith, not through works.

Ephesians 1:3-10 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

Fourth, the Catholic is assured that his sins are forgiven; he does not have to rely on a subjective “feeling.”

Christians assured because of the promises of God, not feelings.

WE believe God when He tells us something. We don't take man's word for it.

Lastly, the Catholic can also obtain sound advice on avoiding sin in the future.

God's word provides that sound advice.

Psalm 119:11 I have stored up your word in my heart, that I might not sin against you.

Is the Catholic who confesses his sins to a priest any better off than the non-Catholic who confesses directly to God? Yes. First, he seeks forgiveness the way Christ intended. Second, by confessing to a priest, the Catholic learns a lesson in humility, which is avoided when one confesses only through private prayer. Third, the Catholic receives sacramental graces the non-Catholic doesn’t get; through the sacrament of penance sins are forgiven and graces are obtained. Fourth, the Catholic is assured that his sins are forgiven; he does not have to rely on a subjective “feeling.” Lastly, the Catholic can also obtain sound advice on avoiding sin in the future.

Scripture NOWHERE tells us to confess our sins to a "priest". We are admonished to confess our sins to one another and to pray for each other for healing (James 5:16), but none of the Apostles teach the Catholic doctrine of a sacrament of Confession. In fact:

Our Lord taught us to confess our sins directly to God the Father. He told us to pray, "Our Father in heaven...forgive us our sins as we forgive those who trespass against us." Reading the New Testament we do not find a single instance of the apostles hearing private confession; nor do we find the disciples confessing to a priest.

There was no auricular confession to a priest in the early church either. Augustine gives us a snapshot of the church in the 4th and 5th century. In his Sermon to Catechumens on the Creed, Augustine writes:

“When ye have been baptized, hold fast a good life in the commandments of God, that ye may guard your Baptism even unto the end. I do not tell you that ye will live here without sin; but they are venial, without which this life is not. For the sake of all sins was Baptism provided; for the sake of light sins, without which we cannot be, was prayer provided. What hath the Prayer? "Forgive us our debts, as we also forgive our debtors." Once for all we have washing in Baptism, every day we have washing in prayer. Only, do not commit those things for which ye must needs be separated from Christ's body: which be far from you! For those whom ye have seen doing penance, have committed heinous things, either adulteries or some enormous crimes: for these they do penance. Because if theirs had been light sins, to blot out these daily prayer would suffice.”

How did Christians deal with sin at that time? They dealt severely with those who committed grievous sins, casting them out of the church. A period of "penance" was required before the repentant sinner was re-admitted. But what about the daily sins that all Christians commit? Did they confess them to a priest? No, they confessed directly to God in prayer, asking the Father for forgiveness. Prayer was considered sufficient for daily cleaning.

The Catechism of the Catholic Church admits that private confession first came on the scene in the seventh century:

“Over the centuries the concrete form in which the Church has exercised this power received from the Lord has varied considerably. During the first centuries the reconciliation of Christians who had committed particularly grave sins after their Baptism (for example, idolatry, murder, or adultery) was tied to a very rigorous discipline, according to which penitents had to do public penance for their sins, often for years, before receiving reconciliation. To this ‘order of penitents’ (which concerned only certain grave sins), one was only rarely admitted and in certain regions only once in a lifetime. During the seventh century Irish missionaries, inspired by the Eastern monastic tradition, took to continental Europe the ‘private’ practice of penance, which does not require public and prolonged completion of penitential works before reconciliation with the Church. From that time on, the sacrament has been performed in secret between penitent and priest. This new practice envisioned the possibility of repetition and so opened the way to a regular frequenting of this sacrament. It allowed the forgiveness of grave sins and venial sins to be integrated into one sacramental celebration. In its main lines this is the form of penance that the Church has practiced down to our day” (Catechism of the Catholic Church, paragraph 1447).

So, private confession was introduced a full seven centuries after Christ and His apostles. Ironically the Roman Church curses us if we dare assert the plain historical fact that secret confession to a priest was not observed from the beginning:

“If anyone denies that the sacramental confession was instituted, and is necessary for salvation, by divine Law; or says that the manner of confessing secretly to a priest alone, which the Catholic Church has always observed from the beginning and still observes, is at variance with the institution and command of Christ and is a human invention, anathema sit” (Council of Trent, Session 14, Canon 6).

Friend, I urge you to disregard Rome’s vain threats; you cannot deny the truth. If you want to follow the teaching of the Bible, and the practice of the early church, stop once and for all going to private confession to a priest. Pray to God. He knows your heart and He hears your prayers. He will certainly forgive you if you repent and believe in His Son, Jesus Christ.

From http://www.justforcatholics.org/a23.htm

Grace is accessed through Jesus Christ by faith, not sacraments.

God tells us this in His word.

Romans 5:1-2 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.