Should Christians Confess Sins to An Earthly Priest?

“If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9)

I enter on this branch of the subject with sorrowful feelings. I approach it as a sailor would approach some rock on which many gallant ships have made shipwreck. I cannot forget that I have arrived at a point on which millions of so-called Christians have erred greatly, and millions are erring at the present day. But I dare not keep back anything that is Scriptural, for fear of giving offence. The errors of millions must not prevent a minister of the Gospel speaking the truth. If multitudes are hewing out broken cisterns that can hold no water, it becomes the more needful to point out the true fountain. If countless souls are turning aside from the right way, it becomes the more important to show clearly to whom confession ought to be made.

Sin, to speak generally, ought to be confessed to God. He it is whom we have chiefly offended. His are the laws which we have broken. To him all men and women will one day give account. His displeasure is that which sinners have principally to fear. This is what David felt: “Against Thee, Thee only, have I sinned, and done this evil in Thy sight” (Psalm 51:4). This is what David practised: I said, I will confess my transgressions unto the Lord” (Psalm 32:5). This is what Joshua advised Achan to do: “My son, give glory to God, and make confession to Him” (Joshua 7:19). The Jews were right when they said, “Who can forgive sins but God only? ” (Mark 2:7).

But must we leave the matter here? Can vile sinners like us ever dare to confess our sins to a holy God? Will not the thought of his infinite purity shut our mouths and make us afraid? Must not the remembrance of His holiness make us afraid? Is it not written of God, that He is ” of purer eyes than to behold evil, and cannot look on iniquity?” (Hab. 1:13). Is it not said, that He “hates all workers of iniquity?” (Psalm 5:5). Did He not say to Moses, “There shalt no man see My face and live?” (Exodus 33:20). Did not Israel say of old, “Let not God speak with us, lest we die?” (Exodus 20:19). Did not Daniel say, ” How can the servant of this my Lord talk with this my Lord?” (Dan. 10:17). Did not Job say, “When I consider, I am afraid of Him?” (Job xxiii. 15). Did not Isaiah say, “Woe is me, for I am undone; . . . for mine eyes have seen the King, the Lord of Hosts?” (Isaiah 6:5). Does not Elihu say, “Shall it be told Him that I speak? If a man speak, surely he shall be swallowed up” (Job 37:20).

Reader, these are serious questions. They are questions which must and will occur to thoughtful minds. There are many who know what Luther meant when he said. “I dare not have anything to do with an absolute God.” But I thank God, they are questions to which the Gospel supplies a full and satisfactory answer. The Gospel reveals One who is exactly suited to the wants of souls which desire to confess sin.

I say then that sin ought to be confessed to God in Christ. I say that sin ought specially to be confessed to God manifest in the flesh,-to Christ Jesus the Lord,-to that Jesus who came into the world to save sinners,-to that Jesus who died for our sins, and rose again for our justification, and now lives at the right hand of God to intercede for all who come to God by Him. He that desires to confess sin, should apply direct to Christ.

Christ is a great High Priest. Let that truth sink down into our hearts, and never be forgotten. He is sealed and appointed by God the Father for that very purpose. It is His peculiar office to receive and hear, and pardon and absolve sinners. It is His place to receive confessions and to grant plenary absolutions. It is written in Scripture, ” Thou art a priest for ever.” “We have a great High Priest, that is passed into the heavens.” “Having an High Priest over the house of God, let us draw near with a true heart, in full assurance of faith” (Heb. 4:14; 6:20; 10:21, 22).

Christ is a High Priest of Almighty power. There is no sin that He cannot pardon, and no sinner that He cannot absolve. He is very God of very God. He is “over all, God blessed for ever.” He says Himself, “I and My Father are one.” He has “all power in heaven and in earth.” He has “power on earth to forgive sins.” He has complete authority to say to the chief of sinners, ” Thy sins are forgiven. Go in Peace.” He has “the keys of death and hell.” When He opens, no man can shut. (Rom. 9:5; John 10:30; Matt. 28:18; Matt 9:6; Luke 7:48, 50; Rev. 1:18; 3:7).

Christ is a High Priest of infinite willingness to receive confession of sin. He invites all who feel their guilt to come to Him for relief. “Come unto Me,” He says, “all ye that labour and are heavy laden, and I will give you rest.” “If any man thirst, let him come unto Me, and drink.” When the penitent thief cried to Him on the cross, He at once absolved him fully, and gave him an answer of peace (Matt. 11:28; John 7:37).

Christ is a High Priest of perfect knowledge. He knows exactly the whole history of all who confess to Him. From Him no secrets are hid. He never errs in judgment. He makes no mistakes. It is written that “He is of quick understanding. He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears ” (Isaiah 11:3). He can discern the difference between the hypocritical professor who is full of words, and the broken-hearted sinner who can scarce stammer out his confession. People may deceive ministers by “good words and fair speeches,” but they will never deceive Christ.

Christ is a High Priest of matchless tenderness. He will not afflict willingly, or grieve any soul that comes to Him. He will handle delicately every wound that is exposed to Him. He will deal tenderly even with the vilest sinners, as He did with the Samaritan woman. Confidence reposed in Him is never abused. Secrets confided to Him are completely safe. Of Him it is right. But when we ask a reason for the practice, we may ask long without getting an answer.

There is no need for such a confession. Christ has not given up His office, and ceased to be a Priest. The saints and angels cannot possibly do more for us than Christ can. They certainly have not more pity or compassion, or goodwill towards our souls.

There is no warrant of Scripture for such a confession. There is not a text in the Bible that bids us confess to dead saints and angels. There is not an instance in Scripture of any living believer taking his sins to them.

There is not the slightest proof that there is any use in such a confession. We do not even know that the saints in glory can hear what we say. Much less do we know that they could help us if they heard. They were all sinners, saved by grace themselves. Where is the likelihood that they could do anything to aid our souls

Reader, the man who turns away from Christ to confess to saints and angels is a deluded robber of his own soul. He is following a shadow, and forsaking the substance. He is rejecting the bread of life, and trying to satisfy his spiritual hunger with sand.

But why, again, should we confess our sins to living priests and ministers, while we have Christ for a High Priest? The Church of Rome commands her members to do so. A party within the Church of England approves the practice as useful, helpful, and almost needful to the soul. But, again, when we ask for Scripture and reason in support of the practice, we receive no satisfactory answer. written, that He will not break the bruised reed, nor quench the smoking flax. “He is one that “despiseth not any” (Isaiah 42:3; Job 36:5).

Christ is a High Priest who can sympathise with all that confess to Him. He knows the heart of a man by experience, for He had a body like our own, and was made in the likeness of man. “We have not a High Priest who cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Heb. 4:15). To Him the words can most truly be applied, which Elihu applied to himself, “Behold, I am according to thy wish in God’s stead; I also am formed out of the clay. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee” (Job 33:6, 7).

Reader, this great High Priest is the person whom you and I ought specially to employ in our confession of sin. It is only through Him and by Him that we should make all our approaches to God. In Him we may draw near to God with boldness, and have access with confidence (Eph. 3:12). Laying our hand on Him and His atonement, we may come “boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16). We need no other mediator or priest. We can find no better High Priest. To whom should the sick man disclose his ailment, but the physician? To whom should the prisoner tell his story, but to his legal advocate? To whom should the sinner open his heart and confess his sins, but to Christ?

Why should we confess our sins to angels and dead saints, while we have Christ for a High Priest? Why should we confess to the Virgin Mary, Michael the archangel. John the Baptist. St. Paul, or any other creature in the unseen world? The Church of Rome enjoins such confession as this on her millions of members, and many members of the Church of England seem half disposed to think the Church of Rome is right. But when we ask a reason for the practice, we may ask long without getting an answer.

Is there any need for confessing to priests or ministers There is none. There is nothing they can do for a sinner that Christ cannot do a thousand times better. When Christ has failed the soul that cries to Him it may be time to turn to ministers. But that time will never come.

Is there any Scriptural warrant for confessing to priests or ministers? There is none. There is not a passage in the New Testament which commands it. St. Paul writes three epistles to Timothy and Titus about ministerial duty. But he says nothing about receiving confessions. St. James bids us “confess our faults to one another,” but he says nothing about confessing to ministers. Above all, there is not a single example in the Bible of any one confessing to a minister and receiving absolution. We see the Apostles often declaring plainly the way of forgiveness, and pointing men to Christ. But we nowhere find them telling men to confess to them, and offering to absolve them after confession.

Finally, is any good likely to result from confessing to priests or ministers? I answer boldly, there is none. Ministers can never know that those who confess to them are telling the truth. Those who confess to them will never feel their consciences really satisfied, and will never feel certain that what they confess will not be improperly used. Above all, facts, stubborn facts abound, to show that the practice of confessing to ministers has often led to the grossest and most disgusting immorality. A living writer has truly said, “There is no better school of wickedness on earth than the confessional. History testifies that for every offender whom the confessional has reclaimed, it has hardened thousands; for one it may have saved it has destroyed millions” (Wylie on Popery, p. 329).

Reader, the man who turns away from Christ to confess his sins to ministers, is like a man who chooses to live in prison when he may walk at liberty; or to starve and go in rags in the midst of riches and plenty; or to cringe for favours at the feet of a servant, when he may go boldly to the Master and ask what he will. A mighty and sinless High Priest is provided for him, and yet he prefers to employ the aid of mere fellow sinners like himself! He is trying to fill his purse with rubbish when he may have fine gold for the asking. He is insisting on lighting a rushlight, when he may enjoy the noon-day light of God’s sun!

Reader, if you love your soul, beware of giving to ministers the honour that belongs to Christ alone. He is the true High Priest of the Christian’s profession. He ever lives to receive confessions, and to absolve sinners. Why should we turn away from Him to man Above all, beware of the whole system of the Romish confessional. Of all practices that were ever devised by man, in the name of religion, I firmly believe that none was ever devised so mischievous and objectionable as the confessional. It overthrows Christ’s office, and places man in the seat which should only be occupied by the Son of God. It puts two sinners in a thoroughly wrong position. It exalts the confessor far too high. It places those who confess far too low, it gives the confessor a place which is not safe for any child of Adam to occupy. It imposes on those who confess a bondage to which it is not safe for any child of Adam to submit. It sinks one poor sinner into the degrading attitude of a serf. It raises another poor sinner into a dangerous mastery over his brother’s soul. It makes the confessor little less than a God. It makes those who confess little better than slaves. If you love Christian liberty, if you value inward peace, remember the advice I give you this day. Beware, beware of the slightest approach to the Romish confessional!

Listen not to those who tell you that Christian ministers were intended to receive confessions, and that evangelical teaching makes light of the ministerial office, and strips it of all authority and power. Such assertions are more easily made than proved. We honour the minister’s office highly, but we refuse to give it a hair’s breadth more dignity than we find given in the Word of God. We honour ministers as Christ’s ambassadors, Christ’ s messengers, Christ’s watchmen, helpers of believers’ joy, preachers of the Word, and stewards of the mysteries of God. But we decline to regard them as priests, mediators, confessors, and rulers over men’s faith, both for the sake of their souls and of our own.

Listen not to those who tell you that evangelical teaching is opposed to the exercise of soul-discipline, or heart examination, or self-humiliation, or mortification of the flesh, or true contrition. Opposed to it! There never was a more baseless assertion. We are entirely favourable to it. This only we require, that it shall be carried on in the right way. We approve of a confessional; but it must be the only true one,- the throne of grace. We approve of going to a confessor; but it must be the true one,-Christ the Lord. We approve of submitting consciences to a priest; but it must be to the great High Priest,-Jesus the Son of God. We approve of unbecoming our secret sins, and seeking absolution; but it must be at the feet of the great Head of the Church, and not at the feet of one of His weak members. We approve of kneeling to receive ghostly counsel; but it must be at the feet of Christ, and not at the feet of man.

Reader, beware of ever losing sight of Christ’s priestly office. Glory in His atoning death. Honour Him as your substitute and surety on the cross. Follow Him as your Shepherd. Hear His voice as your Prophet. Obey Him as your King. But in all your thoughts about Christ, let it be often before your mind that He alone is your High Priest, and that He has deputed His priestly office to no order of men in the world. This is the office of Christ, which Satan labours above all to obscure. It is the neglect of this office which leads to every kind of error. It is the remembrance of this office which is the best safeguard against the plausible teaching of the Church of Rome. Once right about this office you will never greatly err in the matter of the confession of sin. You will know to whom confession ought to be made; and to know that rightly is no slight thing.

The what you call the presumptions of the Church, the Church itself, is never challenged here.... Not curious enough to consult the theologians, the Catechism, Canon law, Catholic publications.

Yet here is one i sent to you just a few day ago which is based upon Catholic teaching.

A challenge like facing a champion boxer in the ring wearing no gloves, wearing street clothes.

Really, then what did i not received any reply from you on that in my posts to you except things like "Blah blah blah Take it up with the theologians in the Church"? Or Ask Cardinal Dolan. He’ll be at the NYC Parade.

Which means you are unwilling to put the gloves on, which retreat admits defeat.

It is an anti catholic site. I’m on record as having stated so

I never said I didn’t want this to be an anti Catholic site.

Fine; you can argue with the many RCs who whine about it. But i rarely have never even seen you on the RF.

It’s an observation. Catholics don’t fade at criticism and anti Catholicism

They do indeed, as i can show you post after post in which RCs whine or cannot defend Roman traditions from the Scriptures, but must resort to manifest egregious extrapolation in seeking to support such.

For indeed, the weight of Scriptural substantiation is not the basis for the veracity of RC teaching (else they would be as evangelicals), and thus RCs are not to engage in searching them in order to ascertain the truthfulness of RC teaching.

Care to differ or defend that?

For the basic RC argument is that an assuredly (if conditionally) infallible magisterium is essential for determination and assurance of Truth (including writings and men being of God) and to fulfill promises of Divine presence, providence of Truth, and preservation of faith, and authority.

And that being the historical instruments and stewards of Divine revelation (oral and written) means that Rome is that assuredly infallible magisterium. Thus any who knowingly dissent from the latter must be in rebellion to God

Care to differ or defend that? Put the gloves on boaster.

The Fathers of the Church are unanimous: It was an OUTRAGE for anyone to suggest that St. Joseph would have considered for a moment violating the perpetual virginity of Mary. The idea of her womb carrying any other child after carrying the Incarnate Word of God...

Uh....no they were not unanimous....unless catholicism has redefined the word. Which it probably has.

The Protestants’ complete loss of the spiritual sense of the Old Testament, and their incredibly shallow, proof-texty reading of the New Testament, is nowhere clearer than in their pert pronouncements about Mary.

This is what happens when you start reading things into the text that aren't there. No where do the NT writers even come close to hinting about Mary the things catholicism does.

Besides, your own apologists admit there is no scriptural proof for the immaculate conception. Salvation has those very links on her homepage. I've already shown this to be true unless they've been deleted.

If this concept of mary being a virgin forever was so important why didn't the rcc include the "protoevangelium of james" aka "gospel of james" in the canon? Because it was not accepted by all the churches. There have been lots of other writings on this topic as well. Yet, not one was considered for the canon.

We do not have consensus among the ECFs on this topic either.

There was no full consensus on this topic in the early church. Even by the 4th century there was still disagreement on the topic.

This, like other catholic doctrines on mary, has evolved over time. Get enough people saying it and it must be true in spite of what the Greek shows. It's what's going to happen with the prpopsed fifth marian dogma. When passed Mary will replace the Holy Spirit as Helper and Advocate and will be on par with Jesus as co-redemtrix. I'd like to know if you two support this. It's a simple yes or no answer.

Intersting that catholilcs double, even triple down on John 6 being literal, yet ignore clear statements in the Word about Jesus having brothers and sisters.

Amazing.

Uh....no they were not unanimous....unless catholicism has redefined the word. Which it probably has.

'When I use a word,' Humpty Dumpty said, in a rather scornful tone,

' it means just what I choose it to mean, neither more nor less.'

'The question is,' said Alice, 'whether you can make words mean so many different things.'

'The question is,' said Humpty Dumpty, 'which is to be master - that's all.'

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