[3.13] Gospel of the Hebrews, passage cited above.
[3.14] Acts viii. 1; Galat. i. 17–19; ii. 1, et seq.
[3.15] Luke xxiv. 49; Acts i. 4.
[3.16] This idea indeed is not developed until we come to the fourth Gospel (chap. xiv., xv., xvi.). But it is indicated in Matt. iii. 11; Mark i. 8; Luke iii. 16; xii. 11, 12, xxiv. 49.
[3.17] John xx. 22–23.
[3.18] Ibid. xvi. 7.
[3.19] Luke xxiv. 49; Acts i. 4, et seq.
[3.20] Acts i. 5–8.
[3.21] I. Cor. xv. 7; Luke xxiv. 50, et seq.; Acts i. 2, et seq. Certainly it might with propriety be admitted that the vision of Bethany related by Luke was parallel to the vision of the mountain in Matthew xxviii. 16, et seq. transposing the place where it occurred. And yet this vision of Matthew is not followed by the Ascension. In the second conclusion of Mark, the vision with the final instructions, followed by the Ascension, takes place at Jerusalem. Lastly Paul relates the vision “to all the Apostles,” as distinct from that seen by “the five hundred brethren.”
[3.22] Other traditions referred the conferring of this power to anterior visions. (John xx. 23.)