But this does not in the least tend to prove that church discipline or the power of expelling from, and re-admitting unto the church, was given, among the apostles, to Peter alone, and to no other of the twelve; for in verse 13 it is written: “When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I, the Son of man, am?” Whereupon it is related, that Peter (in the name of all) answered: “Thou art the Christ, the Son of the living God.”
Then follows, verse 19: “I will give unto thee the keys,” etc., which promise, though addressed specially to Peter, extended to all the apostles in general, since the Lord did not ask Peter alone, but the whole of them collectively; upon which, when he (Peter) had answered in the name of all, followed the above mentioned promise.
This is explained still further by the holy evangelist John, who says, chap. 20:19,22,23, that Christ, after his resurrection, standing in the midst of his disciples, breathed on them all, and said: “Receive ye the Holy Ghost,” adding: “Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained;” which words are of equal importance with those just quoted from Matthew, concerning the giving of the keys.
Moreover, that the church also has received this power, is expressed in words not obscure at all in Matt. 18:17,18: If he (the sinner) neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, whatsoever ye (understand, according to the sentence of the church, which is here spoken of) shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.”
Who doubts that these are the express words which were previously addressed to Peter, but, of course, are intended for all the apostles, and here for the whole church?
We see that the Corinthian church, at the time of Paul, possessed the right of expelling and readmitting, called binding and loosing; for, touching the expulsion of the sinner, it was said to them: “Purge out therefore the old leaven” (namely, the obstinate sinner), etc. 1 Cor. 5:7. Again: “Put away from among yourselves that wicked person.” Verse 13.
Concerning the readmittance of the one who manifested penitence, they are commanded: “Sufficient to such a man (namely, who repents of his sins) is this punishment (that is, the expulsion from the church) which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.” 2 Cor. 2:6,7.
Besides, that this power of binding and loosing was not given to Peter alone, but to all the apostles, and also to the church, it is entirely different in its nature from that of which the pope of Rome as the imaginary successor of Peter boasts. For the power of which Christ spoke, must be limited by the rule of his word, Matt. 7:24,26; Gal. 1:6–8; while on the contrary the power of which the pope boasts is unlimited, has no rule, and extends as far as his pleasure. Bald. in cap. Eccles. Also, dist. 40. cap. S. Papae, etc.
It follows then, that to the pope is attributed wrongfully a power which was not given to Peter himself; moreover, that the power which was given him, was common to all the apostles, and also to the church.