1 Corinthians 4:16

82. Having now gone over all the cases in which Faustus finds fault with the Old Testament, and having attended to the merit of each, either defending men of God against the calumnies of carnal heretics, or, where the men were at fault, showing the excellence and the majesty of Scripture, let us again take the cases in the order of Faustus’ accusations, and see the meaning of the actions recorded, what they typify, and what they foretell. This we have already done in the case of Abraham, Isaac, and Jacob, of whom God said that He was their God, as if the God of universal nature were the God of none besides them; not honoring them with an unmeaning title, but because He, who could alone have a full and perfect knowledge, knew the sincere and remarkable charity of these men; and because these three patriarchs united formed a notable type of the future people of God, in not only having free …

Chapter 2. 3. Hear therefore, all ye who have read his revilings, what Petilianus has vented against me with more anger than consideration. To begin with, I will address you in the words of the apostle, which certainly are true, whatever I myself may be: "Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self." With regard to what immediately follows, although I do not venture to apply to myself the words, "For I am conscious of nothing in myself," yet I say confidently in the sight of God, that I am conscious in myself of none of those charges which Petilianus has brought against my life since the time when I was baptized in Christ; "yet am I not hereby justif …

“Therefore as by the offence of one upon all men to condemnation, even so by the justification of One upon all men unto justification of life.” This “offence of one,” if we are bent on “imitation,” can only be the devil’s offence. Since, however, it is manifestly spoken in reference to Adam and not the devil, it follows that we have no other alternative than to understand the principle of natural propagation, and not that of imitation, to be here implied. [XIV.] Now when he says in reference to Christ, “By the justification of one,” he has more expressly stated our doctrine than if he were to say, “By the righteousness of one;” inasmuch as he mentions that justification whereby Christ justifies the ungodly, and which he did not propose as an object of imitation, for He alone is capable of effecting this. …

13. So then let every soul which is to be delivered from her manifold wickedness by the grace of the Lord, to be cleansed as it were in the Church from her filthy prostitution, believe with all assurance, approach the Feet of the Lord, seek His Footsteps, confess in pouring out tears upon them, and wipe them with her hair. The Feet of the Lord are the preachers of the Gospel. The woman’s hair is all superfluous possessions. Let her wipe the Feet with her hair, yea by all means wipe them, let her do works of mercy; and when she has wiped them, let her kiss them, let her receive peace, that she may have love. …

8. Understand then, my Brethren, our language and theirs, and look which ye would choose. This is what we say; “Be we holy, God knoweth it; be we unrighteous, this again He knoweth better; place not your hope in us, whatsoever we be. If we be good, do as is written, ‘Be ye imitators of me, as I also am of Christ.’ But if we be bad, not even thus are ye abandoned, not even thus have ye remained without counsel: give ear to Him, saying, ‘Do what they say; but do not what they do.’” Whereas they on the contrary say, “If we were not good, ye were lost.” Lo, here is “another that shall come in his own name.” Shall my life then depend on thee, and my salvation be tied up in thee? Have I so forgotten my foundation? Was not Christ the Rock? Is it not that he that buildeth upon the rock, neither the wind nor the floods overthrow him? Come then, if thou wilt, with me upon the Rock, and do not wish …

Ver. 16 . [5.] “I beseech you, be ye imitators of me, as I also am of Christ.” ( κάθως κὰγὼ Χριστοῦ , omitted in our version: the Vulgate has it, see c. xi. 1 .) Astonishing! How great is our teacher’s boldness of speech! How highly finished the image, when he can even exhort others hereunto! Not that in self-exaltation he doth so, but implying that virtue is an easy thing. As if he had said, “Tell me not, ‘I am not able to imitate thee. Thou art a Teacher, and a great one.’ For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.”

Again , my brethren, is Easter come and gladness; again the Lord hath brought us to this season; so that when, according to custom, we have been nourished with His words, we may duly keep the feast. Let us celebrate it then, even heavenly joy, with those saints who formerly proclaimed a like feast, and were ensamples to us of conversation in Christ. For not only were they entrusted with the charge of preaching the Gospel, but, if we enquire, we shall see, as it is written, that its power was displayed in them. ‘Be ye therefore followers of me,’ he wrote to the Corinthians. …

9. But whither am I going, in my immoderate grief, forgetful of my duty, mindful of kindness received? The Apostle calls me back, and as it were puts a bit upon my sorrow, saying, as you heard just now: “We would not that ye should be ignorant, brethren, concerning them that sleep, that ye be not sorrowful, as the rest which have no hope.” Pardon me, dearest brethren. For we are not all able to say: “Be ye imitators of me, as I also am of Christ.” But if you seek one to imitate, you have One Whom you may imitate. All are not fitted to teach, would that all were apt to learn.