Chapter XIII.

They who have committed a “sin unto death” are not to be abandoned, but subjected to penance, according to St. Paul. Explanation of the phrase “Deliver unto Satan.” Satan can afflict the body, but these afflictions bring spiritual profit, showing the power of God, Who thus turns Satan’s devices against himself.

59. Lastly, Paul teaches us that we must not abandon those who have committed a sin unto death, but that we must rather coerce them with the bread of tears and tears to drink, yet so that their sorrow itself be moderated. For this is the meaning of the passage: “Thou hast given them to drink in large measure,”96    Ps. lxxx. [lxxix.] 5. that their sorrow itself should have its measure, lest perchance he who is doing penance should be consumed by overmuch sorrow, as was said to the Corinthians: “What will ye? Shall I come to you with a rod, or in love and a spirit of meekness?”97    1 Cor. iv. 21. But even the rod is not severe, since he had read: “Thou shalt beat him indeed with the rod, but shalt deliver his soul from death.”98    Prov. xxiii. 13.

60. What the Apostle means by the rod is shown by his invective against fornication,99    1 Cor. v. 1 ff. his denunciation of incest, his reprehension of pride, because they were puffed up who ought rather to be mourning, and lastly, his sentence on the guilty person, that he should be excluded from communion, and delivered to the adversary, not for the destruction of the soul but of the flesh. For as the Lord did not give power to Satan over the soul of holy Job, but allowed him to afflict his body,100    Job ii. 6. so here, too, the sinner is delivered to Satan for the destruction of the flesh, that the serpent might lick the dust101    Mic. vii. 17. of his flesh, but not hurt his soul.

61. Let, then, our flesh die to lusts, let it be captive, let it be subdued, and not war against the law of our mind, but die in subjection to a good service, as in Paul, who buffeted his body that he might bring it into subjection, in order that his preaching might become more approved, if the law of his flesh agreed and was consonant with the law of his flesh. For the flesh dies when its wisdom passes over into the spirit, so that it no longer has a taste for the things of the flesh, but for the things of the spirit. Would that I might see my flesh growing weak, would that I were not dragged captive into the law of sin, would that I lived not in the flesh, but in the faith of Christ! And so there is greater grace in the infirmity of the body than in its soundness.

62. Having explained Paul’s meaning, let us now consider the words themselves, in what sense he said that he had delivered him to Satan for the destruction of the flesh, for the devil it is who tries us. For he brings ailments on each of our limbs, and sickness on our whole bodies. And then, too, he smote holy Job with evil sores from the feet to the head, because he had received the power of destroying his flesh, when God said: “Behold, I give him up unto thee, only preserve his life.”102    Job ii. 6. This the Apostle took up in the same words, giving up this man to Satan for the destruction of the flesh, that his spirit might be saved in the day of our Lord Jesus Christ.103    1 Cor. v. 5.

63. Great is the power, great is the gift, which commands the devil to destroy himself. For he destroys himself when he makes the man whom he is seeking to overthrow by temptation stronger instead of weak, because whilst he is weakening the body he is strengthening his soul. For sickness of the body restrains sin, but luxury sets on fire the sin of the flesh.

64. The devil is then deceived so as to wound himself with his own bite, and to arm against himself him whom he thought to weaken. So he armed holy Job the more after he wounded him, who, with his whole body covered with sores, endured indeed the bite of the devil, but felt not his poison. And so it is well said of him, “Thou shalt draw out the dragon with an hook, thou wilt play with him as with a bird, thou shalt bind him as a boy doth a sparrow, thou shalt lay thine hand upon him.”104    Job xli. 1, 5, 8 [LXX.].

65. You see how he is mocked by Paul, so that, like the child in prophecy, he lays his hand on the hole of the asp, and the serpent injures him not; he draws him out of his hiding-places, and makes of his venom a spiritual antidote, so that what is venom becomes a medicine, the venom serves to the destruction of the flesh, it becomes medicine to the healing of the spirit. For that which hurts the body benefits the spirit.

66. Let, then, the serpent bite the earthy part of me, let him drive his tooth into my flesh, and bruise my body; and may the Lord say of me: “I give him up unto thee, only preserve his life.” How great is the power of Christ, that the guardianship of man is made a charge even to the devil himself, who always desires to injure him. Let us then make the Lord Jesus favourable to ourselves. At the command of Christ the devil himself becomes the guardian of his prey. Even unwillingly he carries out the commands of heaven, and, though cruel, obeys the commands of gentleness.

67. But why do I commend his obedience? Let him be ever evil that God may be ever good, Who converts his ill-will into grace for us. He wishes to injure us, but cannot if Christ resist him. He wounds the flesh but preserves the life. And then it is written: “Then shall the wolves and the lambs feed together, the lion and the ox shall eat straw, and they shall not hurt nor destroy in My holy mountain, saith the Lord.”105    Isa. xi. 6, 8, 9. For this is the sentence of condemnation on the serpent: “Dust shall be thy food.”106    Gen. iii. 14. What dust? Surely that of which it is said: “Dust thou art, and into dust shalt thou return.”107    Gen. iii. 19.

CAPUT XIII.

Qui peccatum ad mortem fecerint, non deserendos, sed poenitentiae subjiciendos ex Paulo docetur. Quid sit tradi Satanae in interitum carnis, et quam hoc optandum. Satanam corpori debilitates inferre, sed eas in spiritus utilitatem converti; unde magna Dei elucet potentia, qua illum ut sibi noceat, et nobis prosit, cogit invitum.

59. Denique Paulus docet non deserendos eos qui 0484C peccatum ad mortem fecerint, sed potius lacrymarum panibus, et potu coercendos flebili; ita tamen ut ipsa moderata esset tristitia. Hoc enim significat: Potum dabis eis in lacrymis in mensura (Psal. LXXIX, 6); ut ipsa moestitia mensuram habeat, ne forte abundantiore tristitia absorbeatur (II Cor. II, 5 et seq.), qui agit poenitentiam, sicut scripsit ad Corinthios: Quid vultis? In virga veniam ad vos, an in charitate, spirituque mansuetudinis (I Cor. IV, 21)? Sed nec virga gravis est, quoniam legerat: Tu quidem percuties eum virga, animam autem ejus a morte liberabis (Prov. XXIII, 14).

60. Quid esset in virga venire, docet invectio fornicationis, accusatio incesti, reprehensio tumoris, 0484D quod inflati essent, quos magis lugere oporteret; postremo condemnatio rei, ut tolleretur a consortio communionis, et traderetur adversario, non ad interitum animae, sed carnis (I Cor. V, 1 et seq.). Sicut enim Dominus in animam sancti Job potestatem non dedit, sed in carnem ejus permisit licentiam (Job II, 6); ita et hic traditur Satanae in interitum carnis, ut serpens terram ejus lingeret, animae non noceret (Mich. VII, 17).

0485A 61. Moriatur ergo caro nostra cupiditatibus, sit captiva, sit subdita, nec legi mentis nostrae repugnet, sed bonae servituti subjecta moriatur; sicut in Paulo qui castigabat corpus suum (I Cor. IX, 27), ut servituti redigeret; quo probabilior fieret praedicatio, is lex carnis ejus cum lege mentis congrueret et conveniret. Interit enim caro, cum sapientia ejus transit in spiritum; ut jam non quae carnis sunt, sapiat, sed quae sunt spiritus. Utinam videam infirmari carnem meam! utinam non trahar captivus in legem peccati! utinam non in carne vivam, sed in fide Christi (Rom. VII, 23)! Et ideo major in infirmitate corporis gratia, quam in salute. Denique et Paulum quem multum dilexit (Galat. II, 20), noluit liberare ab infirmitate carnis, cui petenti ut 0485B discederet a se infirmitas, respondit: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur (I Cor. XII, 8, 9). Et Paulus plus sibi in infirmitatibus placet, dicens: Cum infirmor, tunc potens sum (Ibid., 10); consummatur enim carnis infirmitatibus animae fortitudo.

62. [Alias cap. XIII]. Explanavimus Pauli sententiam; nunc verba ipsa consideremus, qua ratione dixerit 407 quod tradiderit eum Satanae in interitum carnis; quia tentator noster diabolus est. Nam debilitates membris singulis infert, et aegritudines toti solet movere corpori. Denique percussit sanctum Job ulcere malo a pedibus usque ad caput, quia in potestate acceperat interitum carnis ejus, dicente Deo: Ecce trado tibi eum, tantummodo animam ejus 0485Ccustodi (Job II, 6). Hoc iisdem verbis Apostolus transtulit; dicens quod tradiderit hujusmodi hominem Satanae in interitum carnis, ut spiritus salvus sit in die Domini nostri Jesu Christi (I Cor. V, 5).

63. Magna potestas, magna gratia, quae imperat diabolo, ut se ipse destruat. Se enim destruit, cum hominem quem tentando supplantare studet, ex infirmo fortiorem efficit; quia dum carnem debilitat, mentem ejus corroborat. Aegritudo enim carnis (De Poenit., dist. 1, cap. Potest, § Aegritudo) peccatum repellit: luxuria autem carnis culpam adolet.

64. Illuditur ergo diabolus, ut se ipse morsu suo 0486A vulneret, et contra se armet, quem debilitandum putavit. Sic et sanctum Job magis amavit, posteaquam vulneravit: qui totum corpus diris perfusus ulceribus, diaboli quidem morsum pertulit, sed venena non sensit. Et ideo bene ei dictum est: Adduces draconem in hamo, illudes eum sicut avem: ligabis eum sicut passerem puer, imponens super eum manum (Job XL, 24).

65. Vides quemadmodum a Paulo illudatur, ut in cavernam ejus, sicut puer ille propheticus (Esai. XI, 8, 9), manum mittat, et nihil serpens noceat ei, de latebris eruat eum, de veneno ejus faciat spiritale antidotum; ut quod venenum est, medicamentum fiat: venenum est ad interitum carnis, medicamentum fit ad salutem spiritus. Quod enim nocet corpori, 0486B juvat spiritum (De Poenit, dist. 1, cap. Potest, § Quod nocet).

66. Manducet ergo terram meam serpens, dentem carni infigat, conterat corpus, dicat Dominus et de me: Trado tibi eum, tantummodo animam ejus custodi (Job II, 6). Quanta vis Christi, ut custodia hominis imperetur etiam ipsi diabolo, qui semper vult nocere. Dominum ergo Jesum nobis propitiemus: imperante Christo, et diabolus ipse fit praedae suae custos, vel invitus mandatis obsecundat coelestibus: et quamvis immitis, tamen mansuetis obsequitur imperiis.

67. Sed quid ego commendo obsequium ejus? Sit ille semper malus, ut sit bonus Deus semper, qui malitiam ejus nobis in gratiam convertit. Vult nocere 0486C ille, sed non potest, si Christus obsistat: carnem ulcerat, sed custodit animam: terram devorat, sed reservat spiritum. Denique scriptum est: Tunc lupi et agni simul pascentur: leo et bos paleam manducabunt, serpens autem terram ut panem: et non nocebunt, neque vastabunt 408 in monte sancto meo, dicit Dominus (Esai. XI, 6 et seq.). Damnati enim serpentis haec est sententia: Erit tibi terra cibus (Gen. III, 14). Quae terra? Ea utique de qua dictum est: Terra es, et in terram ibis (Ibid., 19).