Reply Obj. 1:  We cannot know the things that are of God, as they are in themselves; but they are made known to us in their effects, according to Rom. 1:20:  “The invisible things of God . . . are clearly seen, being understood by the things that are made.”

Reply Obj. 2:  Although each one knows the eternal law according to his own capacity, in the way explained above, yet none can comprehend it:  for it cannot be made perfectly known by its effects.  Therefore it does not follow that anyone who knows the eternal law in the way aforesaid, knows also the whole order of things, whereby they are most orderly.

Reply Obj. 3:  To judge a thing may be understood in two ways.  First, as when a cognitive power judges of its proper object, according to Job 12:11:  “Doth not the ear discern words, and the palate of him that eateth, the taste?” It is to this kind of judgment that the Philosopher alludes when he says that “anyone can judge well of what he knows,” by judging, namely, whether what is put forward is true.  In another way we speak of a superior judging of a subordinate by a kind of practical judgment, as to whether he should be such and such or not.  And thus none can judge of the eternal law. ________________________

THIRD ARTICLE [I-II, Q. 93, Art. 3]

Whether Every Law Is Derived from the Eternal Law?

Objection 1:  It would seem that not every law is derived from the eternal law.  For there is a law of the fomes, as stated above (Q. 91, A. 6), which is not derived from that Divine law which is the eternal law, since thereunto pertains the “prudence of the flesh,” of which the Apostle says (Rom. 8:7), that “it cannot be subject to the law of God.”  Therefore not every law is derived from the eternal law.

Obj. 2:  Further, nothing unjust can be derived from the eternal law, because, as stated above (A. 2, Obj. 2), “the eternal law is that, according to which it is right that all things should be most orderly.”  But some laws are unjust, according to Isa. 10:1:  “Woe to them that make wicked laws.”  Therefore not every law is derived from the eternal law.

Obj. 3:  Further, Augustine says (De Lib.  Arb. i, 5) that “the law which is framed for ruling the people, rightly permits many things which are punished by Divine providence.”  But the type of Divine providence is the eternal law, as stated above (A. 1).  Therefore not even every good law is derived from the eternal law.

On the contrary, Divine Wisdom says (Prov. 8:15):  “By Me kings reign, and lawgivers decree just things.”  But the type of Divine Wisdom is the eternal law, as stated above (A. 1).  Therefore all laws proceed from the eternal law.