Chapter 35.--The Tree Was Forbidden to Adam Not Because It Was Evil, But Because It Was Good for Man to Be Subject to God.
For besides, He had made the prohibition, in order to show that the nature of the rational soul ought not to be in its own power, but in subjection to God, and that it guards the order of its salvation through obedience, corrupting it through disobedience. Hence also He called the tree, the touching of which He forbade, the tree "of the knowledge of good and evil;" [1129] because when man should have touched it in the face of the prohibition, he would experience the penalty of sin, and so would know the difference between the good of obedience, and the evil of disobedience.
[1129] Gen. ii. 9.
Chapter 36.--No Creature of God is Evil, But to Abuse a Creature of God is Evil.
For who is so foolish as to think a creature of God, especially one planted in Paradise, blameworthy; when indeed not even thorns and thistles, which the earth brought forth, according to the judiciary judgment of God, for wearing out the sinner in labor, should be blamed? For even such herbs have their measure and form and order, which whoever considers soberly will find praiseworthy; but they are evil to that nature which ought thus to be restrained as a recompense for sin. Therefore, as I have said, sin is not the striving after an evil nature, but the desertion of a better, and so the deed itself is evil, not the nature which the sinner uses amiss. For it is evil to use amiss that which is good. Whence the apostle reproves certain ones as condemned by divine judgment, "Who have worshipped and served the creature more than the Creator." [1130] He does not reprove the creature, which he who should do would act injuriously towards the Creator, but those who, deserting the better, have used amiss the good.
[1130] Rom. i. 25.
Chapter 37.--God Makes Good Use of the Evil Deeds of Sinners.
Accordingly, if all natures should guard their own proper measure and form and order, there would be no evil: but if any one should wish to misuse these good things, not even thus does he vanquish the will of God, who knows how to order righteously even the unrighteous; so that if they themselves through the iniquity of their will should misuse His good things, He through the righteousness of His power may use their evil deeds, rightly ordaining to punishment those who have perversely ordained themselves to sins.
Chapter 38.--Eternal Fire Torturing the Wicked, Not Evil.
For neither is eternal fire itself, which is to torture the impious, an evil nature, since it has its measure, its form and its order depraved by no iniquity; but it is an evil torture for the damned, to whose sins it is due. For neither is yonder light, because it tortures the blear-eyed, an evil nature.
Chapter 39.--Fire is Called Eternal, Not as God Is, But Because Without End.
But fire is eternal, not as God is eternal, because, though without end, yet is not without beginning; but God is also without beginning. Then, although it may be employed perpetually for the punishment of sinners, yet it is mutable nature. But that is true eternity which is true immortality, that is that highest immutability, which cannot be changed at all. For it is one thing not to suffer change, when change is possible, and another thing to be absolutely incapable of change. Therefore, just as man is called good, yet not as God, of whom it was said, "There is none good save God alone;" [1131] and just as the soul is called immortal, yet not as God, of whom it was said, "Who alone hath immortality;" [1132] and just as a man is called wise, yet not as God, of whom it was said, "To God the only wise;" [1133] so fire is called eternal, yet not as God, whose alone is immortality itself and true eternity.
[1131] Mark. x. 18.
[1132] 1 Tim. vi. 16.
[1133] Rom. xvi. 27.
Chapter 40.--Neither Can God Suffer Hurt, Nor Any Other, Save by the Just Ordination of God.
Since these things are so, according to the Catholic faith, and wholesome doctrine, and truth perspicuous to those of good understanding, neither can any one hurt the nature of God, nor can the nature of God unrighteously hurt any one, or suffer any one to do hurt with impunity. "For he that doeth hurt shall receive," says the apostle, "according to the hurt that he has done; and there is no accepting of persons with God." [1134]
[1134] Col. iii. 25.