[128] I may perhaps be allowed to refer to a little tract of my own on this topic published at the time, on "The Work of the Laity in the Church of Ireland," as embodying the principles of Hooker applied to modern times and needs. V. The proceedings of the Apostolic Synod next demand our attention. The account which has been handed down is doubtless a mere outline of what actually happened. We are not told anything concerning the opening of the Assembly or how the discussion was begun. St. Luke was intent merely on setting forth the main gist of affairs, and therefore he reports but two speeches and tells of two others. Some Christian Pharisee having put forward his objections to the position occupied by the Gentile converts, St. Peter arose, as was natural, he having been the person through whose action the present discussion and trouble had originated. St. Peter's speech is marked on this occasion by the same want of assumption of any higher authority than belonged to his brethren which we have noted before when objections were taken to his dealings with Cornelius. His speech claims nothing for himself, does not even quote the Scriptures of the Old Testament, but simply repeats in a concise shape the story of the conversion of Cornelius, points out that God put no difference between Jew and Gentile, suggesting that if God had put no difference between them why should man dare to do so, and then ends with proclaiming the great doctrine of grace that men, whether Jews or Gentiles, are saved through faith in Christ alone, which purifies their hearts and lives. After Peter's speech there arose James the Lord's brother, who from ancient times has been regarded as the first bishop of Jerusalem, and who most certainly, from the various references to him both here and elsewhere in the Acts (chs. xii. 17, xxi. 18) and in the Epistle to the Galatians, seems to have occupied the supreme place in that Church. James was a striking figure. There is a long account of him left us by Hegesippus, a very ancient Church historian, who bordered on apostolic times, and now preserved for us in the _Ecclesiastical History_ of Eusebius, ii., 23. There he is described as an ascetic and a Nazarite, like John the Baptist, from his earliest childhood. "He drank neither wine nor fermented liquors, and abstained from animal food. A razor never came upon his head, he never anointed with oil, and never used the bath. He alone was allowed to enter the sanctuary. He never wore woollen, but linen garments. He was in the habit of entering the Temple alone, and was often found upon his bended knees, and interceding for the forgiveness of the people; so that his knees became as hard as camels', in consequence of his habitual supplication and kneeling before God. And indeed on account of his exceeding great piety he was called the Just and Oblias, which signifies the Rampart of the People." This description is the explanation of the power and