All of these journeyings to and fro appear to be reported by our author in a very inexact manner; and in comparing Acts XVII. 14-16, and XVIII. 5, with 1 Thessalonians III. 1-2, another discrepancy will be found. As this last, however, has nothing to do with doctrinal matters, we shall not discuss it here. An important feature of the subject now before us, and one which throws much light on this difficult question of the historical value of the _Acts_, is a comparison of the passages relative to the discussion concerning circumcision in the fifteenth chapter of Acts and the second chapter of the Epistle to the Galatians. According to the _Acts_, certain of the brethren of Judea coming to Antioch and maintaining the necessity of the rite of circumcision for converted heathen, Paul, Barnabas, and several others were appointed as a deputation to go from Antioch to Jerusalem to consult the apostles and elders on this question. They were warmly received by their brethren at the Holy City, and a great convention was held. The sentiments of reciprocal charity which prevailed, and the great satisfaction experienced by these co-religionists at thus meeting again together, dispelled all feeling of dissension. Peter gave utterance to the opinion which had been anticipated from the mouth of Paul, viz. that the converted heathen were not subject to the law of Moses. James modified this only by a very light restriction.[I.53] Paul did not speak, and indeed had no reason to do so, because his views were fully expressed by Peter; and the theory of the Judean brethren found no supporters. According to the advice of James, a solemn decree was made and communicated by deputies expressly chosen to the various churches. Let us now examine the account given by Paul in the Epistle to the Galatians. It was his desire that this journey to Jerusalem should have the effect of a spontaneous movement, or even be deemed the result of a revelation. On his arrival at Jerusalem he communicated his gospel to whom it concerned, and had private interviews with many important personages. No one criticised his actions nor troubled him with communications, but only begged him to remember the poor of Jerusalem. Titus, who accompanied him, consented to be circumcised{I.54}, but only through the representations of "two false intruding brethren." Paul permitted this incidental concession, but he would not submit to them. As to the more prominent men (and Paul never speaks of them excepting with a shade of bitterness and irony), they learn nothing new from him. He even disputed with Cephas "because he was wrong." At first, indeed, Cephas mingled with every one without distinction. Emissaries arrived from James; and Peter hid himself, avoiding the uncircumcised. Paul publicly apostrophized Cephas, bitterly reproaching him for his conduct, "seeing that he did not keep in the narrow path of gospel truth."