VII. Further, [68]we may see the deference paid to this supreme authority of Peter by the Apostles and ancients at Jerusalem, on occasion of that severest dissension which threatened the unity of the Church, and kindled the greatest agitation, the question whether Gentile converts should be bound to obey the Mosaic ritual law. For "the [69]Apostles and Ancients having assembled to consider of this matter," after "there had been much disputing, Peter, rising up, said to them." But why does Peter first rise and decide the cause? Because he was first of the Apostles, and as such supreme arbiter in controversy. But consider what he says. "Men and brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the Gospel, and believe." _By my mouth_, he appeals to their knowledge of his election by God to the singular privilege of receiving the Gentiles: in virtue of that election he claims and exercises authority. "And God, who knoweth the hearts, gave testimony, giving unto them the Holy Ghost, as well as unto us, and put no difference between us and them, purifying their hearts by faith." God, therefore, has already decided this controversy, by my ministry, whom He specially called thereunto, and by the effects which He caused to accompany it. Then, using words full of force, being, indeed, very like those in which he had answered Ananias and Sapphira, he continues, "now, therefore, why tempt you God, to put a yoke upon the necks of the disciples, which neither our fathers, nor we, have been able to bear? But by the grace of our Lord Jesus Christ we believe that we shall be saved, in like manner as they also." "How full of power are these words," is the comment of S. Chrysostome,[70] "he says here what Paul has said at great length in the Epistle to the Romans." And then, speaking of the heads of Paul's doctrine, he adds, "the seeds of all this lie in Peter's discourse." This, then, is a _decision_, and given in no hesitating manner, but with severe censure of those who maintained the opposite, as "tempting God," words suitable for him only to use who had authority over all. But how did the council receive them? Though "there had been much disputing before," though the keenest feelings had been excited, and the point involved the strongest prepossessions of the Jewish converts, "all the multitude held their peace." They acquiesced in Peter's judgment, and now readily "heard Barnabas and Paul telling what great signs and wonders God had wrought among the Gentiles by them." It follows, then, that on a capital point, and in the first council of the Church, Peter occupied a position which befits only the supreme judge of controversies, so that had we no other evidence but this place whereby to decide upon his rank and office, his pre-eminence would be evident. "See," says S. Chrysostome, "he first permits a discussion to arise in the Church, and then he speaks."[71]