e 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.
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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.

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