V. Such was St. Peter's sermon on the day of Pentecost. The results of it in the unity of doctrine and discipline and the community of goods will come before us in subsequent chapters. One thought stands out prominent as we survey this second chapter. Here in very deed we find an ample fulfilment of our Lord's promise to St. Peter which has been so completely misused and misunderstood, "I will give unto thee the keys of the kingdom of heaven;" a passage which has been made one of the scriptural foundations of the monstrous claims of the See of Rome to an absolute supremacy alike over the Christian Church and over the individual conscience. In this respect, however, Scripture is its own best interpreter. Just reflect how it is in this matter. Christ first of all defines, in the celebrated series of parables related in the thirteenth of St. Matthew, what the kingdom of heaven is. It is the kingdom He had come to reveal, the society He was establishing, the Church and dispensation of which He is the Head and Chief. To St. Peter he gave the keys, or power of opening the doors, of this kingdom; and this office St. Peter duly executed. He opened the door of the kingdom of heaven to the Jews on the day of Pentecost, and to the Gentiles by the conversion and baptism of Cornelius. St. Peter himself recognised on one occasion the special Providence which watched over him in this matter. He points out, in his speech to the brethren gathered at the first council held at Jerusalem, that "a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel;" a passage which seems a reminiscence of the earlier promise of Christ, which Peter must have so well remembered, and a humble recognition of the glorious fulfilment which that promise had received at the Divine hand.[73] The promise was a purely personal one peculiar to St. Peter, as purely personal as the revelation made to him on the housetop at Joppa, and as such received a complete fulfilment in the Church's infant days. But Rome's vaulting ambition would not be content with the fulfilment which satisfied St. Peter himself, and on this text has been built up a series of claims which, culminating in the celebrated traffic in indulgences, precipitated the great revolution involved in the German Reformation. [73] See Dr. John Lightfoot's _Horæ Hebraicæ_, St. Matt. xvi. 19. CHAPTER VIII. _THE FIRST MIRACLE._