He telleth of his incomparable visions, 5 but for humilitie liketh better to talke of his
infirmities: 11 putting the fault in the Corinthians for that he is faine thus to rehearse his
owne commendations. 13. Where againe he reasoneth the matter with them like a father, why they
should preferre those false Apostles before him. 20. And feareth lest at his comming he shal be
compelled to excommunicate many of them.
1. IF I must glorie (it is not expedient indeed) but I wil come to the
Visions.
Visions haue no credit with heretikes.
S. Cyprian (ep. 69. nu. 4.) complaineth that the Aduersaries of Gods Church
and Priests, giue no credit to visions. But their incredulitie is much more in our
daies that condemne al such reuelations, though they be reported and recorded for
most certaine, of holy S. Gregorie, S. Bede, or who-els soeuer. Yea they are so
wicked in this case, that the vision which the holy Author of the booke of Machabees
*calleth fide dignum, worthy of credit, is one cause why they deny the whole
booke to be Canonical: and as wel might they for this vision deny al S. Paules
Epistles, and for the like, the Actes of the Apostles Act. 9. 10. 11. 12. 27.
and the Ghospel it-self, Matth. 1,20. 2,13, 19.
*2. Mac. 15,11.
visions &
reuelations of our Lord.
2. I know a man in Christ aboue fourteen yeares agoe (whether in the body, I know
not, or out of the body, I know not: God doth know) such a one
✟
By this we may proue that it is neither impossible, incredible, nor vndecent,
that is reported by the ancient Fathers of some that haue been rauished or rapt
(whether in body or out of body God knoweth) & brought to see the state of the
next life, as wel of the saued as damned.
rapt euento the third Heauen.
3. And I know such a man (whether in the body, or out of the body, I know not; God
doth know)
4. that he was rapt into Paradise; & heard secret words, which it is not lawful for
a man to speake.
5. For such an one I wil glorie: but for my self I wil glorie nothing, sauing in my
infirmities.
6. For and if I wil glorie, I shal not be foolish: for I shal say truth. But I spare,
lest any man should esteem me aboue that which he seeth in me, or heareth any thing of me.
7. And lest the greatnes of the reuelations might extol me, there was giuen me a
prick of my flesh, an Angel of Satan, to buffet me.
8. For the which thing thrise I besought our Lord, that it might depart from me:
9. And he said to me: My grace sufficeth thee, for power is perfited in infirmitie.
Gladly therfore wil I glorie in mine infirmitie, that the power of Christ may dwel in me.
10. For the which cause I please my self in infirmities, in contumelies, in
necessities, in persecutions, in distresses for Christ. For when I am weake, then am I mightie.
11. I am become foolish: you haue compelled me. For I ought to haue been commended
of you: for I haue been nothing lesse then they that are
Aboue measure Apostles.
The Apostles some greater then others.
Though al were in that they were Apostles, of one and the same order, yet we may
see that some had maruelous great preeminence and priuilege aboue others in the
same office: specially S. Peter and S. Iohn, whom S. Paul often calleth great
Apostles, aboue measure or passing Apostles, the pillars, &c. 2. Cor. 11,5. 12,11.
Gal. 2,9.
aboue measure Apostles: although I am
nothing.
12. Yet the signes of my Apostleship haue been done vpon you in al patience,
In signes.
We must stick to the faith first planted by miracles.
Miracles be necessarie, and be great signes of truth, when it is first newly taught.
And therfore let al Catholike men hold fast that faith which was first preached &
confirmed by miracles. As in England by S. Augustin, & in other Nations by holy
Apostolike men. And let the Heretikes that preach extraordinarily, newly and otherwise
then we receiued at our first conuersion, shew their calling and doctrine by miracles,
or els let them be taken for false Apostles as they be.
in
signes & wonders & mighty deeds.
13. For what is there that you haue had lesse then the other Churches; but that I
my self haue not burdened you? Pardon me this iniurie.
14. Behold, now the third time I am ready to come to you; & I wil not be burdenous
vnto you. For I seeke not the things that are yours, but you. For neither ought the children lay
vp treasures for the parents, but the parents for the children.
15. But I most gladly wil bestow & wil my self moreouer be bestowed for your soules:
although louing you more, I am loued lesse.
16. But be it so: I haue not burdened you: but being craftie, I tooke you by guile.
17. Haue I circumuented you by any of them whom I sent to you?
18. I requested Titus, and I sent with him a brother. Did Titus circumuent you? walked
we not with one spirit? not in the self-same steps?
19.
✟
'Againe'.
Of old thinke you that we excuse our selues to you? Before God in Christ we speake:
but al things (my Dearest) for your edifying.
20. For I feare lest perhaps when I come, I find you not such as I would: and I be
found of you such an one as you would not. Lest perhaps contentions, emulations, stomakings,
dissensions, detractions, whisperings, swellings, seditions be among you.
21. Lest againe when I come, God humble me among you: & I mourne many of them that
sinned before, &
✟
τῶν μὴ μετανοησάνδων.
Which S. Augustin saith (ep. 108.) is spoken here of doing great penance for
heinous sinnes, as Pœnitentes did in the primitiue Church. So that it is not
only to repent or to amend their liues, as the Protestants translate it.
haue not done penance for the vncleannes & fornication and incontinencie that
they haue committed.