Consequently, whatever rises up against an order, is put down by that order or by the principle thereof. Now it is evident that all things contained in an order, are, in a manner, one, in relation to the principle of that order. Wherefore we find that the natural inclination of man is to repress those who rise up against him. For we observe in natural things that when one contrary supervenes, the other acts with greater energy, for which reason "hot water freezes more rapidly," as stated in Meteor. I answer that, It has passed from natural things to human affairs that whenever one thing rises up against another, it suffers some detriment therefrom. Therefore sin incurs a punishment which is signified by the words "tribulation and anguish." 2:9): "Tribulation and anguish upon every soul of man that worketh evil." But to work evil is to sin. Therefore sin does not incur the debt of punishment. i) that "every inordinate affection is its own punishment." But punishment does not incur a further debt of punishment, because then it would go on indefinitely.
Objection 3: Further, Augustine says (Confess. Therefore it is not an effect of sin, which is evil. But punishment is good, since it is just, and is from God. Objection 2: Further, evil is not the cause of good. Therefore the debt of punishment is not an effect of sin. Now the debt of punishment is accidentally related to sin, for it is beside the intention of the sinner. For that which is accidentally related to a thing, does not seem to be its proper effect. Objection 1: It would seem that the debt of punishment is not an effect of sin. Whether the debt of punishment is an effect of sin?
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