Antiquitates apoitolicæ, or, The history of the lives, acts and martyrdoms of the holy apostles of our Saviour and the two evangelists SS. Mark and Lvke to which is added an introductory discourse concerning the three great dispensations of the church, patriarchal, Mosiacal and evangelical : being a continuation of Antiquitates christianæ or the life and death of the holy Jesus / by William Cave ...

SECT. VII. S. Peter's Acts, from our Lord's Ascension, till the Dispersion of the Church.

The Apostles return to Jerusalem. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or upper-room where they as∣sembled, what. Peter declares the necessity of a new Apostles being chosen in the room of Judas. The promise of the Holy Ghost made good upon the day of Pentecost. The Spirit descended in the likeness of fiery cloven tongues, and why. The greatness of the Miracle. Peter's vindication of the Apostles from the slanders of the Jews, and proving Christ to be the promised Messiah. Great numbers converted by his Sermon. His going up to the Temple. What their sta∣ted hours of Prayer. His curing the impotent Gripple there, and discourse to the Jews upon it. What numbers converted by him. Peter and John seised, and cast into Prison. Brought before the Sanhedrim, and their resolute carriage there. Their refusing to obey, when commanded not to preach Christ. The great security the Christian Religion provides for subjection to Magistrates in all law∣ful instances of Obedience. The severity used by Peter towards Ananias and Saphirak. The great Miracles wrought by him. Again cast into Prison, and delivered by an Angel. Their appearing before the Sanhedrim; and deliver∣ance, by the prudent counsels of Gamaliel.

1. THE Holy Jesus being gone to Heaven, the Apostles began to act ac∣cording to the Power and Commission he had left with them. In or∣der whereunto, the first thing they did after his Ascension, was to fill up the vacancy in their Colledge, lately made by the unhappy fall and Apostasie of Judas. To which end no sooner were they returned to Jerusalem, but they went 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into an upper-room. Where this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was, whether in the house of S. John, or of Mary John-Mark's Mother, or in some of the out-rooms belonging to the Temple, (for the Temple had over the Cloisters several Chambers for the service of the Priests and Levites, and as Reposito∣ries, where the consecrated Vessels and Utensils of the Temple were laid up, though it be not probable, that the Jews, and especially the Priests would suf∣fer the Apostles and their company to be so near the Temple) I stand not to enquire. 'Tis certain that the Jews usually had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, private Orato∣ries in the upper parts of their houses, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1 for the more private exercises of their devotions. Thus Daniel had his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his upper-Cham∣ber (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LXX. render it) whither he was wont to retire to pray to his God: and * 1.2 Benjamin the Jew tells us, that in his time (Ann. Chr. 1172.) the Jews at Babylon were wont to pray both in their Synagogues, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in that ancient upper-room of Daniel, which the Prophet himself built. Such an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or upper-Chamber,* 1.3 was that wherein S. Paul preached at Troas: and such probably this, where the Apostles were now met together, and in all likelihood the same, where our Lord had lately kept the Passeover, where the Apostles and the Church were assem∣bled on the day of Pentecost, and which was then the usual place of their Religious Assemblies, as we have elsewhere observed more at * 1.4 large.

Here the Church being met, to the number of about CXX, Peter, as Presi∣dent of the Assembly,* 1.5 put them in mind, that Judas, one of our Lord's A∣postles, being betrayed by his own covetous and insatiable mind, had lately fallen from the honour of his place and ministery: that this was no more than what the Prophet had long since foretold should come to pass, and that the rule and over-sight in the Church, which had been committed unto him, should be devolved upon another: that therefore it was highly necessary, that one should be substituted in his room, and especially such a one as had been fami∣liarly conversant with our Saviour, from first to last, that so he might be a competent witness both of his doctrine and miracles, his life and death, but especially of his Resurrection from the dead. For seeing no evidence is so valid and satisfactory, as the testimony of an eye-witness, the Apostles all along mainly insisted upon this, that they delivered no other things concern∣ing our Saviour to the World, than what they themselves had seen and heard. And seeing his rising from the Dead was a principle likely to meet with a great deal of opposition, and which would hardliest gain belief and enter∣tainment with the minds of men, therefore they principally urg'd this at eve∣ry turn, that they were eye-witnesses of his Resurrection, that they had seen, felt, eaten, and familiarly conversed with him after his return from the Grave. That therefore such an Apostle might be chosen, two Candidates were propo∣sed, Joseph called Barsabas, and Matthias. And having prayed, that the Divine Providence would immediately guide and direct the choice, they cast lots, and the lot fell upon Matthias, who was accordingly admitted into the number of the twelve Apostles.

* 1.62. FIFTY days since the last Passeover being now run out, made way for the Feast of Pentecost. At what time the great promise of the Holy Ghost was fully made good unto them. The Christian Assembly being met toge∣ther, for the publick services of their Worship, on a sudden a sound, like that of a mighty wind, rush'd in upon them; representing the powerful ef∣ficacy of that Divine Spirit, that was now to be communicated to them: After which there appeared little flames of fire, which in the fashion of Clo∣ven Tongues, not only descended, but sate upon each of them, probably to note their perpetual enjoyment of this gift upon all occasions, that when necessary, they should never be without it; not like the Prophetick gifts of old, which were conferred but sparingly, and only at some particular times and seasons.* 1.7 As the seventy Elders prophesied and ceased not, but it was only at such times as the Spirit came down and rested upon them. Hereupon they were all immediately filled with the Holy Ghost, which enabled them in an instant to speak several Languages, which they had never learn'd, and probably never heard of, together with other miraculous gifts and powers. Thus as the confounding of Languages became a curse to the old World, separating men from all mutual offices of kindness and commerce, rendring one part of Mankind Barbarians to another: so here the multiplying several Languages became a blessing, being intended as the means to bring men of all Nations into the unity of the faith, and of the knowledge of the Son of God, into the fellowship of that Religion, that would banish discords, cement differences, and unite mens hearts in the bond of peace. The report of so sudden and strange an action presently spread it self into all corners of the City, and there being at that time at Jerusalem multitudes of Jewish Pro∣selytes, Devout men out of every Nation under Heaven, Parthians, Medes, Elamites (or Persians) the dwellers in Mesopotamia and Judaea, Cappadocia, Pontus, and Asia minor, from Phrygia and Pamphylia, from Egypt and the parts of Libya and Cyrene, from Rome, from Crete, from Arabia, Jews and Proselytes

(probably drawn thither by the general report and expectation which had spread it self over all the * 1.8 Eastern parts, and in a manner over all places of the Roman Empire, of the Jewish Messiah, that about this time should be born at Jerusalem) they no sooner heard of it, but universally flocked to this Christian Assembly: where they were amazed to hear these Galileans speaking to them in their own native Languages, so various, so vastly diffe∣rent from one another. And it could not but exceedingly encrease the won∣der to reflect upon the meanness and inconsiderableness of the persons, nei∣ther assisted by natural parts, nor polished by education, nor improved by use and custom: which three things Philosophers require to render a man accurate and extraordinary in any art or discipline, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.9 says Plu∣tarch; Natural disposition without institution is blind, instruction without a genius and disposition is defective, and exercise without both is lame and imperfect. Whereas these Disciples had not one of these to set them off; their parts were mean, below the rate of the common people, the Galileans being generally accounted the rudest and most stupid of the whole Jewish Nation; their education had been no higher than to catch Fish, and to mend Nets; nor had they been used to plead causes, or to deliver themselves be∣fore great Assemblies; but spoke on a sudden, not premeditated discour∣ses, not idle stories, or wild roving fancies, but the great and admirable works of God, and the mysteries of the Gospel beyond humane apprehensi∣ons to find out, and this delivered in almost all the Languages of the then known World. Men were severally affected with it, according to their different tempers and apprehensions. Some admiring, and not knowing what to think on't, others deriding it, said, that it was nothing else but the wild raving effect of drunkenness and intemperance. At so wild a rate are men of prophane minds wont to talk, when they take upon them to pass their censure in the things of God.

3. HEREUPON the Apostles rose up, and Peter in the name of the rest, took this occasion of discoursing to them: He told them, that this scandalous slander proceeded from the spirit of malice and falshood; that their censure was as uncharitable, as it was unreasonable; that they that are drunken, are drunk in the night; that it was against nature and custom for men to be in drink so soon, too early for such a suspicion to take place,* 1.10 it be∣ing now but about nine of the clock, the hour for Morning Prayer, till when men even of ordinary sobriety and devotion on Festival days were wont to fast. That these extraordinary and miraculous passages were but the accomplishment of an ancient prophecy, the fulfilling of what God had expresly foretold should come to pass in the times of the Messiah; that Jesus of Nazareth had evidently approv'd himself to be the Messiah sent from God by many unquestionable miracles, of which they themselves had been eye-witnesses: And though by God's permission, who had determined by this means to bring about the Salvation of mankind, they had wickedly cruci∣fied and slain him, yet that God had raised him from the dead: That it was not possible he should be holden always under the dominion of the Grave; nor was it consistent with the justice and goodness of God, and especially with those Divine predictions which had expresly foretold he should rise again from the dead: David having more particularly foretold, That his flesh should rest in hope, that God would not leave his Soul in Hell, neither suffer his holy one to see corruption; but would make known to him the ways of life:

That this prophecy could not be meant concerning David himself, by whom it was spoken, he having many Ages since been turn'd to ashes, his body re∣solv'd into rottenness and putrefaction, his Tomb yet visible among them, from whence he never did return; that therefore it must needs have been pro∣phetically spoken concerning Christ, having never been truly fulfill'd in any but him, who both died, and was risen again, whereof they were witnes∣ses. Yea, that he was not only risen from the dead, but ascended into Hea∣ven, and according to David's prediction, Sate down on God's right hand, until he made his Enemies his foot-stool: which could not be primarily meant of David, he never having yet bodily ascended into Heaven; that therefore the whole house of Israel ought to believe, and take notice, that this very Je∣sus, whom they had crucified, was the person whom God had appointed to be the Messiah and the Saviour of his Church.

4. THIS discourse in every part of it, like so many daggers, pierc'd them to the heart; who thereupon cried out to Peter and his Brethren to know what they should do. Peter told them, that there was no other way, than by an hearty and sincere repentance, and a being baptized into the Religion of this crucified Saviour, to expiate their guilt, to obtain pardon of sin, and the gifts and benefits of the Holy Ghost. That upon these terms the promises of the new Covenant, which was ratified by the death of Christ, did belong to them, and their children, and to all that should effectually be∣lieve and embrace the Gospel: Further pressing and perswading them by do∣ing thus, to save themselves from that unavoidable ruine and destruction, which this wicked and untoward generation of obstinate unbelieving Jews were shortly to be exposed to. The effects of his preaching were strange and wonderful: as many as believed were baptized: there being that day added to the Church no less than three thousand souls. A quick and plentiful harvest; the late sufferings of our Saviour, as yet fresh bleeding in their me∣mories, the present miraculous powers of the Holy Ghost, that appeared up∣on them, the zeal of his Auditors, though heretofore misplaced and misgui∣ded, and above all, the efficacy of Divine grace, contributing to this nu∣merous conversion.

5. THOUGH the converting so vast a multitude might justly chal∣lenge a place amongst the greatest miracles, yet the Apostles began now more particularly to exercise their miraculous power. * 1.11 Peter and John go∣ing up to the Temple, about three of the clock in the afternoon, towards the conclusion of one of the solemn hours of prayer, (for the Jews divided their day into four greater hours, each quarter containing three lesser under it, three of which were publick and stated times of prayer, instituted (say they) by the three great Patriarchs of their Nation;* 1.12 the first from six of the clock in the morning till nine, called hence the third hour of the day, instituted by Abraham, this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or morning prayer: the second from nine till twelve, called the sixth hour, and this hour of prayer ordain'd by Isaac, this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or mid-day prayer: the third from twelve till three in the afternoon, called the ninth hour, appointed by Jacob, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or evening prayer; and at this hour it was that these two Apostles went up to the Temple, where) they found a poor impotent Cripple, who, though above forty years old, had been lame from his Birth, lying at the beautiful Gate of the Temple, and asking an Alms of them. Peter earnestly looking on him, told him, he had no money to give him, but that he would give him that which was a great deal better, restore him to his health; and lifting him up by the hand, commanded him in the Name of Jesus of Nazareth to rise up and walk.

The word was no sooner said, than the thing was done: Immediately the Nerves and Sinews were enlarged, and the Joynts returned to their proper use. The man standing up went into the Temple walking, leaping, and praising God. The beholding so sudden and extraordinary a Cure begot great admiration in the minds of the People, whose curiosity drew them to the Apostles to see those who had been the Authors of it. Which Peter ta∣king notice of, began to discourse to them to this effect; That there was no reason they should wonder at them, as if by their own skill and art they had wrought this Cure, it being intirely done in the Name of their crucified Master, by the Power of that very Christ, that Holy and Just Person, whom they themselves had denied and delivered up to Pilate, and preferred a Re∣bel and a Murtherer before him, when his Judge was resolved to acquit him: and that though they had put him to death, yet that they were wit∣nesses that God had raised him up again, and that He was gone to Heaven, where he must remain till the times of the General Restitution: That he presumed that this in them, as also in their Rulers, was in a great mea∣sure the effect of ignorance, and the not being throughly convinced of the Greatness and Divinity of his Person; which yet God made use of for the bringing about his Wise and Righteous Designs, the accomplishing of what he had foretold concerning Christ's Person and Sufferings, by Moses and Sa∣muel, and all the holy Prophets which had been since the World began: That therefore it was now high time for them to repent, and turn to God, that their great wickedness might be expiated, and that when Christ should shortly come in Judgment upon the Jewish Nation, it might be a time of comfort and refreshing to them, what would be of vengeance and destructi∣on to other men: that they were the peculiar persons, to whom the blessings of the promises did primarily appertain, and unto whom God in the first place sent his Son, that he might derive his blessing upon them by turning them away from their iniquities. While Peter was thus discoursing to the People in one place, we may suppose that John was preaching to them in another; and the success was answerable. The Apostles cast out the seed, and God imme∣diately gave the increase. There being by this means no fewer than Five Thousand brought over to the Faith:* 1.13 though 'tis possible the whole Body of Believers might be comprehended in that Number.

6. WHILE the Apostles were thus Preaching,* 1.14 the Priests and Saddu∣cees (who particularly appeared in this business, as being enemies to all tu∣mults, or what ever might disturb their present ease and quiet, the only por∣tion of happiness they expected; besides that they hated Christianity, because so expresly asserting the Resurrection) being vexed to hear this Doctrine vent∣ed amongst the People, intimated to the Magistrate, that this Concourse might probably tend to an Uproar and Insurrection: Whereupon they came with the Captain of the Temple (Commander of the Tower of Antonia, which stood close by, on the North side of the Temple, wherein was a Roman Gar∣rison to prevent or suppress, especially at Festival times, Popular Tumults and Uproars) who seized on the Apostles, and put them into Prison. The next Day they were convented before the Jewish Sanhedrim; and being asked by what Power and Authority they had done this; Peter resolutely answered, That as to the Cure done to this impotent Person, Be it known to them and all the Jews, that it was perfectly wrought in the Name of that Jesus of Nazareth, whom they themselves had crucified, and God had raised from the dead, and whom, though they had thrown him by as waste and rubbish, yet, God had made head of the corner; and that there was no other way, wherein they, or others, could expect salvation, but by this crucified Saviour.

Great was the boldness of the Apostles, admired by the Sanhedrim it self, in this matter; especially if we consider, that this probably was the very Court that had so lately sentenced and condemned their Master, and being fleshed in such sanguinary proceedings, had no other way but to go on and justifie one cruelty with another: that the Apostles did not say these things in corners, and behind the curtain, but to their very faces, and that in the open Court of Judicature, and before all the people: That the Apostles had not been used to plead in such publick places, nor had been polished with the Arts of education, but were ignorant unlearned men, known not to be ver∣sed in the study of the Jewish Law.

7. THE Council (which all this while had beheld them with a kind of wonder, and now remembred that they had been the companions and at∣tendants of the late crucified Jesus) commanded them to withdraw, and de∣bated amongst themselves what they should do with them. The Miracle they could not deny, the fact being so plain and evident, and therefore resol∣ved strictly to charge them, that they should Preach no more in the Name of Jesus. Being called in again, they acquainted them with the Resolution of the Council, to which Peter and John replied, That they could by no means yield obedience to it, appealing to themselves, whether it was not more fit, that they should obey God, rather than them: And that they could not but testi∣fie what they had seen and heard. * 1.15 Nor did they in this answer make any undue reflection upon the power of the Magistrates, and the obedience due to them, it being a ruled case by the first dictates of reason, and the common vote and suffrage of Man∣kind, that Parents and Governours are not to be obeyed, when their commands interfere with the obligations under which we stand to a superiour power. All authority is originally derived from God, and our duty to him may not be superseded by the Laws of any Authority deriving from him: and even Socrates himself in a parallel instance, when perswaded to leave off his excellent way of institution and instructing youth, and to comply with the humour of his Athenian Judges to save his life, returned this an∣swer, that indeed he loved and honoured the Athenians; but yet resolved to obey God, rather than them. An answer almost the same both in substance and words, with that which was here given by our Apostles. In all other cases where the Laws of the Magistrate did not interfere with the commands of Christ, none more loyal, more compliant than they. As indeed no Religi∣on in the World ever secured the interests of Civil authority like the Religi∣on of the Gospel. It positively charges every soul of what rank or condition soever to be subject to the higher powers, as a Divine ordinance and institution, and that not for wrath only, but for conscience-sake; it puts men in mind to be subject to Principalities and Powers, and to obey Magistrates, to submit to eve∣ry Ordinance of man for the Lords sake, both to the King as supreme, and unto Governours as unto them that are sent by him: for so is the will of God. So far is it from allowing us to violate their persons, that it suffers us not boldly to censure their actions, to revile the Gods, despise Dominions, and speak evil of Dignities, or to vilifie and injure them so much, as by a dishonourable thought; commanding us when we cannot obey, to suffer the most rigorous penalties imposed upon us with calmness, and to possess our souls in patience. Thus when these two Apostles were shortly after again summoned before the

Council, commanded no more to Preach the Christian Doctrine, and to be scourged for what they had done already, though they could not obey the one, they chearfully submitted to the other without any peevish or tart re∣flections, but went away rejoycing. But what the carriage of Christians was in this matter in the first and best ages of the Gospel, we have in ano∣ther place sufficiently discovered to the World. * 1.16 We may not withhold our obedience, till the Magistrate invades God's Throne, and countermands his authority, and may then appeal to the sence of Mankind. whether it be not most reasonable that God's authority should first take place, as the Apostles here appealed to their very Judges themselves. Nor do we find that the Sanhedrim did except against the Plea. At least whatever they thought, yet not daring to punish them for fear of the People, they only threatned them, and let them go: who thereupon presently return'd to the rest of the Apostles and Believers.

8. The Church exceedingly multiplied by these means: And that so great a Company (most whereof were poor) might be maintained, they generally sold their Estates, and brought the Money to the Apostles, to be by them deposited in one common Treasury, and thence distributed according to the several exigences of the Church: which gave occasion to this dreadful In∣stance.* 1.17 Ananias and his Wife Saphira having taken upon them the profession of the Gospel, according to the free and generous spirit of those times, had consecrated and devoted their Estate to the honour of God, and the necessi∣ties of the Church. And accordingly sold their Possessions, and turned them into Money. But as they were willing to gain the reputation of cha∣ritable Persons, so were they loth wholly to cast themselves upon the Di∣vine Providence, by letting go all at once, and therefore privately with∣held part of what they had devoted, and bringing the rest, laid it at the Apostles feet: hoping herein they might deceive the Apostles, though im∣mediately guided by the Spirit of God. But Peter at his first coming in, treated Ananias with these sharp enquiries; Why he would suffer Satan to fill his heart with so big a wickedness, as by keeping back part of his estate, to think to deceive the Holy Ghost? That before it was sold, it was wholly at his own disposure; and after, it was perfectly in his own power fully to have performed his vow: So that it was capable of no other interpretation, than that herein he had not only abused and injured men, but mocked God, and, what in him lay, lyed to, and cheated the Holy Ghost; who, he knew, was privy to the most secret thoughts and purposes of his heart. This was no sooner said, but suddenly to the great terror and amazement of all that were present, Ananias was arrested with a stroke from Heaven, and fell down dead to the ground. Not long after his Wise came in, whom Peter entertained with the same severe reproofs, wherewith he had done her Husband, adding, that the like sad fate and doom should immediately seize upon her, who there∣upon dropt down dead: As she had been Copartner with him in the Sin, becoming sharer with him in the punishment. An instance of great severi∣ty, filling all that heard of it with fear and terror, and became a seasonable prevention of that hypocrisie and dissimulation, wherewith many might possibly think to have imposed upon the Church.

9. THIS severe Case being extraordinary, the Apostles usually exerted their power in such Miracles as were more useful and beneficial to the World: Curing all manner of Diseases, and dispossessing Devils:* 1.18 In so much that they brought the Sick into the Streets, and laid them upon Beds and Couches, that at least Peter's shadow, as he passed by, might come up∣on them. These astonishing Miracles could not but mightily contribute

to the propagation of the Gospel, and convince the World that the Apostles were more considerable Persons, than they took them for, poverty and meanness being no bar to true worth and greatness. And methinks * 1.19 Eras∣mus his reflection here is not unseasonable; that no honour or soveraignty, no power or dignity was comparable to this glory of the Apostle; that the things of Christ, though in another way, were more noble and excellent, than any thing that this World could afford. And therefore he tells us, that when he beheld the state and magnificence wherewith Pope Julius the Second appeared first at Bononia, and then at Rome, equalling the triumphs of a Pompey, or a Caesar; he could not but think how much all this was below the greatness and majesty of S. Peter, who converted the World, not by Pow∣er or Armies, not by Engines, or artifices of pomp and grandeur, but by Faith in the power of Christ, and drew it to the admiration of himself: and the same state (says he) would no doubt attend the Apostles Successors, were they Men of the same temper and holiness of life. The Jewish Rulers alarm'd with this News, and awakened with the growing numbers of the Church, sent to apprehend the Apostles, and cast them into Prison. But God who is never wanting to his own cause, sent that Night an Angel from Heaven to open the Prison doors, commanding them to repair to the Temple, and to the exercise of their Ministery. Which they did early in the Morn∣ing, and there taught the People. How unsuccessful are the projects of the wisest Statesmen, when God frowns upon them! how little do any coun∣sels against Heaven prosper! In vain is it to shut the doors, where God is resolved to open them; the firmest Bars, the strongest Chains cannot hold, where once God has designed and decreed our liberty. The Officers return∣ing the next Morning, found the Prison shut and guarded, but the Prisoners gone: Wherewith they acquainted the Council, who much wondred at it: but being told where the Apostles were, they sent to bring them without any noise or violence before the Sanhedrim: where the High-Priest asked them, how they durst go on to propagate that Doctrine which they had so strictly commanded them not to preach? Peter in the name of the rest told them, That they must in this case obey God rather than men: That though they had so barbarously and contumeliously treated the Lord Jesus, yet that God had raised him up, and exalted him to be a Prince and a Saviour to give both repentance and remission of sins: That they were witnesses of these things, and so were those Miraculous Powers which the Holy Ghost conferred upon all true Christians. Vexed was the Council with this Answer, and began to consider how to cut them off. But Gamaliel, a grave and learned Senator, having commanded the Apostles to withdraw, bad the Council take heed what they did to them; putting them in mind, that several persons had heretofore raised parties and factions, and drawn vast Numbers after them; but that they had miscarried, and they and their designs come to nought: that therefore they should do well to let these men alone: that if their do∣ctrines and designs were merely humane, they would in time of themselves fall to the ground; but if they were of God, it was not all their power and policies would be able to defeat and overturn them: and that they them∣selves would herein appear to oppose the counsels and designs of Heaven. With this prudent and rational advice they were satisfied; and having com∣manded the Apostles to be scourged, and charged them no more to preach this doctrine, restored them to their liberty. Who notwithstanding this charge and threatning returned home in a kind of triumph, that they were accounted worthy to suffer in so good a cause, and to undergo shame and

reproach for the sake of so good a Master.* 1.20 Nor could all the hard usage they met with from men discourage them in their duty to God, or make them less zealous and diligent both publickly and privately to preach Christ in every place.

Notes

• * 1.1

  Dan. 6.10.
• * 1.2

  Benj. Itiner. p. 76.
• * 1.3

  Acts 20.8.
• * 1.4

  Prim. Christ. Part 1. Ch. 6. p. 126.
• * 1.5

  Acts 1.15.
• * 1.6

  Acts 2.1.
• * 1.7

  Numb. 11.25.
• * 1.8

  Percrebuerat Oriente toto vetus & constans opinio, esse in fatis, ut eo tempore Judaea profecti rerum potirentur. Id de imperatore, &c. Sueton. in vit. Vespas. c. 4. p. 728. eadem habet Tacitus Histor. l. 5. c. 13. p. 540.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 2.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joseph. de vit. sua, p. 1020.
• * 1.11

  Acts 3.1.
• * 1.12

  Vid. Drusàn Acts 3.1.
• * 1.13

  Acts 4.4.
• * 1.14

  Acts 4.1.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Muson. apud Stob..Serm. 77. dekonor. & obed. parent. debit. p. 458. ubi pluribus strenue & ele∣ganter hac de re disserit.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socr. in Apol. apud Plat. 〈◊〉〈◊〉 11. p. 25.
• * 1.16

  Prim. Christ. Part 3. Ch. 4.
• * 1.17

  Acts 5.1.
• * 1.18

  Acts 5.12.
• * 1.19

  Annot. in loc.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. dissert. lib. 1. c. 29. p. 163.