92. Why do we postpone the time of pardon for those who have mortified themselves, who during life have done themselves to death? "Sufficient," says St. Paul, "to such a one is this punishment which is inflicted by the many; so that contrariwise, ye should rather forgive him and comfort him, lest by any means he should be swallowed up with overmuch sorrow."  If the punishment which is inflicted by the many is sufficient for condemnation, the intercession which is made by many is also sufficient for the remission of sin. The Master of morals, Who both knows our weakness and is the interpreter of the will of God, wills that comfort should be given, lest sorrow through the weariness of long delay should swallow up the penitent.
93. The Apostle then forgave him, and not only forgave him, but desired that love to him should again grow strong. He who is loved receives not harshness but mercy. And not only did he himself forgive him only, but willed that all should forgive him, and says that he forgave for the sake of others, lest many should be longer saddened on account of one. "To whom," says he, "ye have forgiven anything, I forgive also, for I also have forgiven for your sakes in the person of Christ, for we are not ignorant of his devices."  Rightly can he be on his guard against the serpent who is not ignorant of his devices, of which there are so many to our detriment. He is always desirous to do harm, always desirous to circumvent us, that he may cause death; but we ought to take heed lest our remedy become an occasion of triumph for him; for we are circumvented by him, if any one perish through overmuch sorrow, who might be set free by pitifulness.
94. And that we may know that this person was baptized, he added: "I wrote to you in my epistle to have no company with fornicators, not altogether with fornicators of this world."  And farther on he adds: "But now I write unto you not to keep company if any man that is named a brother be a fornicator, or covetous, or an idolator."  Those whom he has joined together under one penalty, he willed to attain together to forgiveness. "If any be such," he says, "with him not to eat."  How severe he is with the obstinate, how indulgent to those who seek. Against those rises up in arms the injury done to Christ, whilst the calling upon Christ aids these.
95. But lest any one be perplexed because it is written: "I have delivered such an one unto Satan for the destruction of the flesh,"  and should say: How can he attain forgiveness whose whole flesh has perished, seeing that it is evident that man was redeemed both in body and soul, and is saved in both and that neither the soul without the body, nor yet the body without the soul, since both are united by their fellowship in the deeds that have been done, can be without fellowship either in punishment or in reward? Let this suffice for an answer to him: That "destruction" does not mean the complete annihilation of the flesh, but its chastening. For as he who is dead to sin lives to God, so the allurements of the flesh perish, and the flesh dies to its lusts, in order that it may live again to purity and to other good works.
96. And what more suitable example can we take than one from our common mother? For the earth itself, from which we are all taken, when it is not worked and cultivated, seems to be desert; and the field dies to the vines or olive-trees with which it was planted, and yet it does not lose its own nutritive power, which is, as it were, its life. And then later, when cultivation begins once more, and the seed is sown for which the land seems suitable, it breaks forth again more fruitful than before with its products. It is not, then, anything so strange if our flesh is said to die, and yet is understood to be subdued rather than annihilated.