Only God can forgive sins

c. 350–373 · Ephrem the Syrian, Homily on Our Lord (Sermo de Domino Nostro) 21

Now the Pharisee, while he was doubting concerning our Lord, that He was not a prophet, pledged himself to the truth unawares, in saying—Had this man been a prophet, he would have known that this woman is a sinner. Therefore, if it should be found that our Lord knew that she was a sinner, He is, according to thy word, O Pharisee, a prophet. Our Lord, therefore, hastened to show both that she was a sinner, and that her sins were many; that the testimony of his own mouth might confute him as a liar. For he was companion of those that said: Who is able to forgive sins, but God only? For from them our Lord received testimony, that, therefore, He Who is able to forgive sins, is God.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.9.3

They must have been already poisoned by malice and envy, otherwise they would not so eagerly have seized an occasion of blaming Christ. They remain silent, but think in their hearts, that they may slander him when absent among people of their own class. It is no doubt true, that God alone has power and authority to forgive sins: but they are wrong in concluding that it does not belong to Christ, for he is God manifested in the flesh, (1 Timothy 3:16.) They had a right to inquire on what grounds Christ laid claim to such authority: but, without any inquiry, they suppose him to be one of the common rank of men, and proceed rashly to condemn him.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.9.6

That the Son of man hath authority on earth. This authority is very different from what was given to the apostles, and from what is now exercised by the pastors of the Church: for they cannot so properly be said to pardon sins, as to declare that they are pardoned, when they deliver the commission which is entrusted to them. By these words Christ declares that he is not only the minister and witness, but likewise the author, of this grace.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Mark 2.1-12

We see, in the last place, in these verses, the priestly power of forgiving sins, which is possessed by our Lord Jesus Christ. We read that our Lord said to the sick of the palsy "Son, your sins are forgiven." He said these words with a meaning. He knew the hearts of the Scribes by whom He was surrounded. He intended to show them that He laid claim to be the true High Priest, and to have the power of absolving sinners, though at present the claim was seldom put forward. But that He had the power He told them expressly. He says, "the Son of man has power on earth to forgive sins."

1871 · David Brown, Commentary Critical and Explanatory on Mark 2.7

Why doth this man thus speak blasphemies? who can forgive sins but God only?—In this second question they expressed a great truth. (See Isa 43:25; Mic 7:18; Ex 34:6, 7, &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.

1905–1906 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 9 to 28) 9.6

If Christ was only a man, like us, standing in the same relation to the divine pardon that other teachers, saints, and prophets have stood, and had nothing more to do with it than simply, as I might do, to say to a troubled heart, ‘My brother, be quite sure that God has forgiven you’; if Christ’s relation to the divine forgiveness was nothing more than ministerial and declaratory, why, in the name, not of common sense only, but of veracity, did He not turn round to these men and say so? He was bound, by all the obligations of a religious teacher, to disclaim, as you or I would have done under similar circumstances, the misapprehension of His words: ‘I use blasphemies? No! I am not speaking blasphemies. I know that God only can forgive sins, and I am doing no more than telling my poor brother here that his sins are forgiven by God.’

1915 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 61 (1915) 3487

Who can forgive sins but God? Which was quite true, but then He was God and, therefore, it was not blasphemy! Blasphemy it would have been had he not been Divine.

c. 190–210 · Clement of Alexandria, Who Is the Rich Man That Shall Be Saved? (Quis dives salvetur) 39

“Though your sins be as scarlet wool, I will make them white as snow; though they be blacker than darkness, I will wash and make them like white wool.” For it is in the power of God alone to grant the forgiveness of sins, and not to impute transgressions; since also the Lord commands us each day to forgive the repenting brethren. “And if we, being evil, know to give good gifts,” much more is it the nature of the Father of mercies, the good Father of all consolation, much pitying, very merciful, to be long-suffering, to wait for those who have turned.

c. 210–220 · Tertullian, On Modesty (De pudicitia) 21

Who, moreover, was able to forgive sins? This is His alone prerogative: for “who remitteth sins but God alone?” and, of course, (who but He can remit) mortal sins, such as have been committed against Himself, and against His temple? For, as far as you are concerned, such as are chargeable with offence against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold.

391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 49.9

Together with me, seek the Physician. For that the Lord might show this more plainly, that sins are forgiven by the Holy Spirit, which He hath given to His faithful ones, and not by men’s deserts, after He had risen from the dead, He saith in a certain place, “Receive ye the Holy Ghost;” and when He had said, “Receive ye the Holy Ghost,” He subjoined immediately, “Whosesoever sins ye remit, they are remitted unto them;” that is, the Spirit remits them, not ye. Now the Spirit is God. God therefore remits, not ye.

391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 49.7

Christ was supposed to be but a man both by him who invited Him, and by them who sat as guests at the table with Him. But that woman who was a sinner had seen something more than this in the Lord. For why did she all those things, but that her sins might be forgiven her? She knew then that He was able to forgive sins; and they knew that no man was able to forgive them. And we must believe that they all, they who were at the table, that is, and that woman who approached to the Feet of the Lord, all knew that no man could forgive sins. Forasmuch then as they all knew this; she who believed that He could forgive sins, understood Him to be more than man. So when He had said to the woman, “Thy sins are forgiven thee;” they immediately said, “Who is this that forgiveth sins also?” Who is this, whom the woman who was a sinner already knew? Thou who sittest at the table as if in sound health, knowest not thy Physician; because it may be through a stronger fever thou hast even lost thy reason. For thus the frantic patient as he laughs is bewailed by those who are in health. Nevertheless, ye do well to know, and hold fast that truth; yea, hold it fast, that no man is able to forgive sins. This woman who believed that she could be forgiven by Christ, believed Christ not to be man only, but God also.

1558 · Jean du Bourdel, Matthieu Verneuil, Pierre Bourdon, and André la Fon, The Guanabara Confession 11

We believe that forgiveness of sins belongs only to the Word of God, of which says Saint Ambrose, man is just the minister; therefore, if he condemns or absolves, it is not him, but that which the Word of God announces. Saint Augustine in this area, says that it is not by merits of men that sins are forgiven, but by virtue of the Holy Spirit. For the Lord said to his apostles: “Receive ye the Holy Spirit,” (John 20:22) and he adds: “whosoever sins you remit, they are remitted unto them, etc.” (John 20:23) Cyprian says that a servant cannot forgive an offense against the Lord.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 10. Direction Eleventh. The necessary duty of the Christian, as clothed in the Whole

If, indeed, a man forgive a wrong done unto him, thou canst not think thyself therefore acquitted by God; his wrath may still chide on thee. Man cannot give away God’s right. Were a man so kind as to forgive a thief that robbed him, yet it is not in his power to discharge him of the penalty of the law. But if the prince, who is the lawgiver, will do it, none can gainsay. If God will pass an act of mercy, thou art free indeed; for the power lies in his hands.

1672 · John Flavel, The Fountain of Life Opened Up The Fountain of Life, Sermon 30. Of the Instructiveness of the Death of Christ, in his seven last Words; the

It is Gods discharge: there is indeed fraternal forgiveness, by which one man forgives another; so far as he is interested in the wrong, Luke 6: 87. There is also a ministerial forgiveness, whereby the minister of Christ, as his mouth, and in his name, declares the pardon, or ministerially applies the promises of pardon to penitent offenders, John 20: 23. But none can absolutely and properly forgive sin, but God only, Mark 2: 7. The primary, and principal wrong is done to him; Psal. 51: 4. “Against thee, and thee only” (i.e.) thee mainly or especially, “have I sinned.” Hence sins are metonimically called debts, debts to God, Mat. 6: 12. Not that we owe them to God, or ought to sin against him; but as pecuniary debts obliges him that owes it to the penalty, if he satisfy not for it; so do our sins. And who can discharge the debtor, but the creditor?

1692 · Thomas Watson, The Lord's Prayer 5

In all second-table sins, there are two distinct things; disobedience against God, and injury to man. That which man is required to forgive, is the wrong done to himself, but the wrong done to God, he cannot forgive. Man may remit a trespass against himself, but not a transgression against God. The Scripture speaks of a power committed to ministers to forgive sin: ‘Whose-soever sins ye remit, they are remitted unto them.’ John 20: 23. Ministers cannot remit sin authoritatively and effectually, but only declaratively. They have a special office and authority to apply the promises of pardon to broken hearts. When a minister sees one humbled for sin, but afraid God has not pardoned him, and is ready to be swallowed up of sorrow, for the easing of this man’s conscience, he may, in the name of Christ, declare to him, that he is pardoned. He does not forgive sin by his own authority, but as a herald, in Christ’s name, pronounces a man’s pardon. As under the law, God cleansed the leper, and the priest pronounced him clean, so God, by his prerogative, forgives sin, and the minister pronounces forgiveness to the penitent sinner.

1693 · Thomas Manton, Works, vol. XX Sermons on Several Texts of Scripture, Sermons upon 1 John ii. 12-14, Sermon I. 1 John ii. 12

It is a judicial action of God. One man forgiveth another; for our heavenly Father requireth that ‘every one should forgive his brother their trespasses,’ Mat. xviii. 35. But our forgiveness is an act of charity or duty imposed upon us. God’s forgiveness is an act of authority, as he is the governor and judge of the world. We may forgive the wrong done to us, when God doth not forgive the sin; for an act of our charity doth not evacuate God’s authority. Stephen forgave his enemies their wrongs done to him; but he could not forgive their sin against God; only prayed, Acts vii. 60, ‘Lord, lay not this sin to their charge.’ So for us; the wrong to be forgiven is an offence against God. We have not power to forgive it, nor meddle with it any further than, by prayer to God. In all sin God is the wronged party, and God is the highest judge, whose act is authoritative, and can only give satisfaction to the conscience.

1767 · John Gill, A Body of Doctrinal Divinity Chapter 7. Of The Pardon of Sin

God only can forgive sin; it is his sole prerogative; it belongs to him, and to no other (Mark 2:7; Isa. 43:25; Dan. 9:9). And this appears from the nature of sin itself; it is committed against God; and none but he against whom it is committed can forgive it; it is a breach of his righteous law; and none but the Lawgiver, who is able to save and to destroy, can remit it, or free from obligation to punishment for it. Besides, if there was any other that could forgive sin, then there would be one equal to God; whereas, “Who is a God like unto him that pardoneth iniquity?” (Micah 7:18), and it may be observed, that saints in all ages, under the Old and under the New Testament, never made their application to any other but to God for the forgiveness of sin; nor are they ever directed to any other for it (Ps. 51:1; Dan. 9:19; Matthew 6:9, 12; Acts 8:22).

1834 · Albert Barnes, Notes on the Bible: James 5.16

No priest, no man whatever, is empowered to say to another either that he is truly penitent, or to forgive sin. "Who can forgive sins but God only?" None but he whose law has been violated, or who has been wronged, can pardon an offence. No third person can forgive a sin which a man has committed against a neighbor; no one but a parent can pardon the offences of which his own children have been guilty towards him; and who can put himself in the place of God, and presume to pardon the sins which his creatures have committed against him?

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Mark 2.1-12

Let us consider how great must be the authority of Him, who has the power to forgive sins! This is the thing that none can do but God. No angel in heaven, no man upon earth, no church in council, no minister of any denomination, can take away from the sinner's conscience the load of guilt, and give him peace with God. They may point to the fountain open for all sin. They may declare with authority whose sins God is willing to forgive. But they cannot absolve by their own authority. They cannot put away transgressions. This is the peculiar prerogative of God, and a prerogative which He has put in the hands of His Son Jesus Christ.

1871 · Charles Hodge, Systematic Theology, vol. 1 (Introduction; Part I, Theology Proper) 1.7.2

Christ promises to his people blessings which none but God has either the right or the power to bestow. He promises to forgive sin. It is intuitively certain that God only can forgive sin; He is our moral governor; it is against Him that all sin is committed, and He only has the right to remit its penalty. When therefore Christ says to the soul, Thy sins are forgiven, He exercises a divine prerogative.

1883 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 29 (1883) 1739

The only person that can forgive a debt is he to whom the debt is due. Only God can forgive sin, seeing it is a debt to Him. What think you of those who are said to be able to forgive you for a shilling? Why, I say that to pay them their fee would be eleven-penny, three farthings and another farthing thrown away!

1895 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 41 (1895) 2417

What Jesus said was spoken with Divine Authority. It is vain for a priest to say to a sinner, "I absolve you." What can he do in such a case? He, or any other man who does not call himself a priest, may speak in his Master's name, and say to the penitent, "If you do sincerely repent, if you truly believe, I know you are absolved and I comfort you with the assurance of this absolution." So far, so good—but the Master, alone, can really give the absolution—it must come from Him who has power upon earth to forgive sins!

1904 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 50 (1904) 2882

Go and kiss His pierced hands and feet, and confess your sin to Him who made the propitiation for it! But go nowhere else, I charge you, at your soul's peril—lest, like Judas, who first went and confessed to a priest and afterwards went out and hanged himself, you should be driven to despair and a similar awful suicide! O God, as "there is forgiveness with You," deliver Your poor fallen creatures from the further dreadful degradation of bowing themselves down before sinners like themselves, confessing their sins and seeking pardon where it cannot be found! There is forgiveness, but that forgiveness is only to be obtained from God, through Jesus Christ, His Son.

1905–1906 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 9 to 28) 9.6

Now, in the next place, notice, as coming out of this incident before us, the thought that forgiveness is an exclusively divine act. There was, sitting by, with their jealous and therefore blind eyes, a whole crowd of wise men and religious formalists of the first water, collected together as a kind of ecclesiastical inquisition and board of triers, as one of the other evangelists tells us, out of every corner of the land. They had no care for the dewy pity that was in Christ’s looks, or for the nascent hope that began to swim up into the poor, dim eye of the paralytic. But they had keen scent for heresy, and so they fastened with true feline instinct upon the one thing, ‘This man speaketh blasphemies. Who can forgive sins but God alone?’

1553 · John Calvin, Commentary on John, part 2 (chapters 12-21) 20.23

If any person do not confess his sins in the ear of the priest, he has no right, in their opinion, to expect forgiveness; for Christ intended that sins should be forgiven through the Apostles, and they cannot absolve without having examined the matter; therefore, confession is necessary. Such is their beautiful argument. But they fall into a strange blunder, when they pass by the most important point of the matter; namely, that this right was granted to the Apostles, in order to maintain the credit of the Gospel, which they had been commissioned to preach. For Christ does not here appoint confessors, to inquire minutely into each sin by means of low mutterings, but preachers of his Gospel, who shall cause their voice to be heard, and who shall seal on the hearts of believers the grace of the atonement obtained through Christ. We ought, therefore, to keep by the manner of forgiving sins, so as to know what is that power which has been granted to the apostles.

1559 · John Calvin, Institutes of the Christian Religion 3.4.22

From all these absurdities the doctrine which we deliver is completely free. For absolution is conditional, allowing the sinner to trust that God is propitious to him, provided he sincerely seek expiation in the sacrifice of Christ, and accept of the grace offered to him. Thus, he cannot err who, in the capacity of a herald, promulgates what has been dictated to him from the word of God. The sinner, again, can receive a clear and sure absolution when, in regard to embracing the grace of Christ, the simple condition annexed is in terms of the general rule of our Master himself,—a rule impiously spurned by the Papacy,—“According to your faith be it unto you,” (Mt. 9:29).

1767 · John Gill, A Body of Doctrinal Divinity Chapter 7. Of The Pardon of Sin

It is not in the power of men to forgive sin; one man may forgive another an offence, as committed against himself, but not as committed against God; saints ought to forgive one another’s offences that arise among them; as God, for Christ’s sake, has forgiven them, (Eph. 4:32; Col. 2:13). Ministers can remit sin ministerially and declaratively, but not authoritatively; no man that goes under the name of a priest, or a minister of the word, has a power of absolution, or has authority to absolve men from their sins: all that a true and faithful preacher of the gospel can do is to preach remission of sins in the name of Christ; and to declare, that whoever repent of their sins, and believe in Christ, shall receive the forgiveness of them; and which declaration of theirs God abides by and confirms; and whose sins, in this sense, they remit, they are remitted (John 20:23).

1834 · Albert Barnes, Notes on the Bible: John 20.23

The meaning of the passage is not that man can forgive sins that belongs only to God Isa 43:23 but that they should be inspired; that in founding the church, and in declaring the will of God, they should be taught by the Holy Spirit to declare on what terms, to what characters, and to what temper of mind God would extend forgiveness of sins. It was not authority to forgive individuals, but to establish in all the churches the terms and conditions on which men might be pardoned, with a promise that God would confirm all that they taught; that all might have assurance of forgiveness who would comply with those terms; and that those who did not comply should not be forgiven, but that their sins should be retained. This commission is as far as possible from the authority which the Roman Catholic claims of remitting sin and of pronouncing pardon.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 20.19-23

No higher honor can be imagined than that of being Christ's ambassadors, and proclaiming in Christ's name the forgiveness of sins to a lost world. But let us ever beware of investing the ministerial office with one jot more of power and authority than Christ conferred upon it. To treat ministers as being in any sense mediators between God and man, is to rob Christ of His prerogative, to hide saving truth from sinners, and to exalt ordained men to a position which they are totally unqualified to fill.

1883 · Alfred Edersheim, The Life and Times of Jesus the Messiah 5.17

In the true sense, therefore, this is rather administrative, disciplinary power, ‘the power of the keys’ - such as St. Paul would have had the Corinthian Church put in force - the power of admission and exclusion, of the authoritative declaration of the forgiveness of sins, in the exercise of which power (as it seems to the present writer) the authority for the administration of the Holy Sacraments is also involved. And yet it is not, as is sometimes represented, ‘absolution from sin,’ which belongs only to God and to Christ as Head of the Church, but absolution of the sinner, which He has delegated to His Church: ‘Whosesoever sins ye forgive, they are forgiven.’

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: John 20.23

The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mr 2:5-7 ). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins.

c. 375–380 · Anonymous (compiler of the Apostolic Constitutions), Constitutions of the Holy Apostles (Apostolic Constitutions) 2.18

Let the bishop, therefore, extend his concern to all sorts of people: to those who have not offended, that they may continue innocent; to those who offend, that they may repent. For to you does the Lord speak thus: “Take heed that ye offend not one of these little ones.” It is your duty also to give remission to the penitent. For as soon as ever one who has offended says, in the sincerity of his soul, “I have sinned against the Lord,” the Holy Spirit answers, “The Lord also hath forgiven thy sin; be of good cheer, thou shalt not die.” Be sensible, therefore, O bishop, of the dignity of thy place, that as thou hast received the power of binding, so hast thou also that of loosing.

c. 384–394 · Ambrose of Milan, Concerning Repentance (De paenitentia) 1.2.5

For when the Lord forgave all sins, He made an exception of none. But since, as it were after the fashion of the Stoics, they think that all sins are equal in gravity, and assert that he who has stolen a common fowl, as they say, no less than he who has smothered his father, should be for ever excluded from the divine mysteries, how can they select those guilty of one special offence, since even they themselves cannot deny that it is most unjust that the penalty of one should extend to many? They affirm that they are showing great reverence for God, to Whom alone they reserve the power of forgiving sins. But in truth none do Him greater injury than they who choose to prune His commandments and reject the office entrusted to them. For inasmuch as the Lord Jesus Himself said in the Gospel: “Receive ye the Holy Spirit: whosesoever sins ye forgive they are forgiven unto them, and whosesoever sins ye retain, they are retained,” who is it that honours Him most, he who obeys His bidding or he who rejects it?

c. 400–401 · Augustine of Hippo, On Baptism, Against the Donatists (De baptismo) 5.21.29

And so John too says, "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us." Wherefore God gives the sacrament of grace even through the hands of wicked men, but the grace itself only by Himself or through His saints. And therefore He gives remission of sins either of Himself, or through the members of that dove to whom He says, "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained."

c. 442–461 · Leo the Great, Letters 108.2

The manifold mercy of God so assists men when they fall, that not only by the grace of baptism but also by the remedy of penitence is the hope of eternal life revived, in order that they who have violated the gifts of the second birth, condemning themselves by their own judgment, may attain to remission of their crimes, the provisions of the Divine Goodness having so ordained that God’s indulgence cannot be obtained without the supplications of priests. For the Mediator between God and men, the Man Christ Jesus, has transmitted this power to those that are set over the Church that they should both grant a course of penitence to those who confess, and, when they are cleansed by wholesome correction admit them through the door of reconciliation to communion in the sacraments.

1530 · Philip Melanchthon, The Augsburg Confession 25

Confession in the churches is not abolished among us; for it is not usual to give the body of the Lord, except to them that have been previously examined and absolved. And the people are most carefully taught concerning faith in the absolution, about which formerly there was profound silence. Our people are taught that they should highly prize the absolution, as being the voice of God, and pronounced by God’s command. The power of the Keys is set forth in its beauty and they are reminded what great consolation it brings to anxious consciences, also, that God requires faith to believe such absolution as a voice sounding from heaven, and that such faith in Christ truly obtains and receives the forgiveness of sins.

1546–1563 · Council of Trent, Canons and Dogmatic Decrees of the Council of Trent s14.penance.c6

But, as regards the minister of this sacrament, the holy Synod declares all those doctrines to be false, and utterly alien from the truth of the Gospel, which perniciously extend the ministry of the keys to any others soever besides bishops and priests; imagining, contrary to the institution of this sacrament, that those words of our Lord, Whatsoever you shall bind, upon earth, shall be bound also in heaven, and whatsoever you shall loose upon earth shall be loosed also in heaven, and, Whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained, were in such wise addressed to all the faithful of Christ indifferently and indiscriminately, as that every one has the power of forgiving sins,—public sins to wit by rebuke, provided he that is rebuked shall acquiesce, and secret sins by a voluntary confession made to any individual whatsoever. It also teaches, that even priests, who are in mortal sin, exercise, through the virtue of the Holy Ghost which was bestowed in ordination, the office of forgiving sins, as the ministers of Christ; and that their sentiment is erroneous who contend that this power exists not in bad priests. But although the absolution of the priest is the dispensation of another's bounty, yet is it not a bare ministry only, whether of announcing the Gospel, or of declaring that sins are forgiven, but is after the manner of a judicial act, whereby sentence is pronounced by the priest as by a judge; and therefore the penitent ought not, so to confide in his own personal faith as to think that,—even though there be no contrition on his part, or no intention on the part of the priest of acting seriously and absolving truly,—he is nevertheless truly and in God's sight absolved, on account of his faith alone.

c. 1611 · Lewis Bayly, The Practice of Piety 25

The bishops and pastors of the church do not declare the forgiveness of sin by any absolute power of their own (1 Cor. v. 4), for so only Christ their master forgiveth sins, but ministerially, as the servants of Christ, and stewards (1 Cor. iv. 1, 2; Acts xiii. 38), to whose fidelity their Lord and Master hath committed his keys, and that is when they do declare and pronounce, either publicly or privately, by the word of God, what bindeth, what looseth, and the mercies of God to penitent sinners, or his judgments to impenitent and obstinate persons; and so do apply the general promises or threatenings to the penitent or impenitent. For Christ from heaven doth by them, as by his ministers on earth, declare whom he remitteth and bindeth, and to whom he will open the gates of heaven, and against whom he will shut them. And therefore it is not said, whose sins ye signify to be remitted; but, whose sins ye remit. They then do remit sins, because Christ by their ministry remitteth sins, as Christ by his disciples loosed Lazarus (John xi. 44.) And as no water could wash away Naaman’s leprosy but the waters of Jordan, though other rivers were as clear, because the promise was annexed unto the water of Jordan, and not to other rivers; so though another man may pronounce the same words, yet have they not the like efficacy and power to work on the conscience, as when they are pronounced from the mouth of Christ’s ministers, because the promise is annexed to the word of God in their mouths, for them hath he chosen, separated, and set apart for this work, and to them he hath committed the ministry and word of reconciliation; by their holy calling and ordination they have received the Holy Ghost, and the ministerial power of binding and loosing.

1906 · Hugh Latimer, Sermons prayer.6

Sir, I tell thee, the priest or minister, call him what you will, he hath power given unto him from our Saviour to absolve in such wise as he is commanded by him: but I think ministers be not greatly troubled therewith; for the people seek their carnal liberties; which indeed is not well, and a thing which misliketh God. For I would have them that are grieved in conscience to go to some godly man, which is able to minister God’s word, and there to fetch his absolution, if he cannot be satisfied in the public sermon; it were truly a thing which would do much good. But, to say the truth, there is a great fault in the priests; for they for the most part be unlearned and wicked, and seek rather means and ways to wickedness than to godliness. But a godly minister, which is instructed in the word of God, can and may absolve in open preaching; not of his own authority, but in the name of God for God saith, Ego sum qui deleo iniquitates; “I am he that cleanseth thy sins.” But I may absolve you, as an officer of Christ, in the open pulpit in this wise: “As many as confess their sins unto God, acknowledging themselves to be sinners; and believe that our Saviour, through his passion, hath taken away their sins, and have an earnest purpose to leave sin; as many, I say, as be so affectioned, Ego absolvo vos; I, as an officer of Christ, as his treasurer, absolve you in his name.”