So then in God the Word conceived by the intellect of the Father is the name of a Person:  but all things that are in the Father’s knowledge, whether they refer to the Essence or to the Persons, or to the works of God, are expressed by this Word, as Augustine declares (De Trin. xv, 14).  And among other things expressed by this Word, the eternal law itself is expressed thereby.  Nor does it follow that the eternal law is a Personal name in God:  yet it is appropriated to the Son, on account of the kinship between type and word.

Reply Obj. 3:  The types of the Divine intellect do not stand in the same relation to things, as the types of the human intellect.  For the human intellect is measured by things, so that a human concept is not true by reason of itself, but by reason of its being consonant with things, since “an opinion is true or false according as it answers to the reality.”  But the Divine intellect is the measure of things:  since each thing has so far truth in it, as it represents the Divine intellect, as was stated in the First Part (Q. 16, A. 1).  Consequently the Divine intellect is true in itself; and its type is truth itself. ________________________

SECOND ARTICLE [I-II, Q. 93, Art. 2]

Whether the Eternal Law Is Known to All?

Objection 1:  It would seem that the eternal law is not known to all.  Because, as the Apostle says (1 Cor. 2:11), “the things that are of God no man knoweth, but the Spirit of God.”  But the eternal law is a type existing in the Divine mind.  Therefore it is unknown to all save God alone.

Obj. 2:  Further, as Augustine says (De Lib.  Arb. i, 6) “the eternal law is that by which it is right that all things should be most orderly.”  But all do not know how all things are most orderly.  Therefore all do not know the eternal law.

Obj. 3:  Further, Augustine says (De Vera Relig. xxxi) that “the eternal law is not subject to the judgment of man.”  But according to Ethic. i, “any man can judge well of what he knows.”  Therefore the eternal law is not known to us.

On the contrary, Augustine says (De Lib.  Arb. i, 6) that “knowledge of the eternal law is imprinted on us.”

I answer that, A thing may be known in two ways:  first, in itself; secondly, in its effect, wherein some likeness of that thing is found:  thus someone not seeing the sun in its substance, may know it by its rays.  So then no one can know the eternal law, as it is in itself, except the blessed who see God in His Essence.  But every rational creature knows it in its reflection, greater or less.  For every knowledge of truth is a kind of reflection and participation of the eternal law, which is the unchangeable truth, as Augustine says (De Vera Relig. xxxi).  Now all men know the truth to a certain extent, at least as to the common principles of the natural law:  and as to the others, they partake of the knowledge of truth, some more, some less; and in this respect are more or less cognizant of the eternal law.