government, nor to the eternal law,
but is the same thing as the eternal law. Secondly, we may speak of
God's will, as to the things themselves that God wills about
creatures; which things are subject to the eternal law, in so far as
they are planned by Divine Wisdom. In reference to these things God's
will is said to be reasonable (_rationalis_): though regarded in
itself it should rather be called their type (_ratio_).

Reply Obj. 2: God the Son was not made by God, but was naturally born
of God. Consequently He is not subject to Divine providence or to the
eternal law: but rather is Himself the eternal law by a kind of
appropriation, as Augustine explains (De Vera Relig. xxxi). But He is
said to be subject to the Father by reason of His human nature, in
respect of which also the Father is said to be greater than He.

The third objection we grant, because it deals with those necessary
things that are created.

Reply Obj. 4: As the Philosopher says (Metaph. v, text. 6), some
necessary things have a cause of their necessity: and thus they
derive from something else the fact that they cannot be otherwise.
And this is in itself a most effective restraint; for whatever is
restrained, is said to be restrained in so far as it cannot do
otherwise than it is allowed to.
________________________

FIFTH ARTICLE [I-II, Q. 93, Art. 5]

Whether Natural Contingents Are Subject to the Eternal Law?

Objection 1: It would seem that natural contingents are not subject
to the eternal law. Because promulgation is essential to law, as
stated above (Q. 90, A. 4). But a law cannot be promulgated except to
rational creatures, to whom it is possible to make an announcement.
Therefore none but rational creatures are subject to the eternal law;
and consequently natural contingents are not.

Obj. 2: Further, "Whatever obeys reason partakes somewhat of reason,"
as stated in _Ethic._ i. But the eternal law is the supreme type, as
stated above (A. 1). Since then natural contingents do not partake of
reason in any way, but are altogether void of reason, it seems that
they are not subject to the eternal law.

Obj. 3: Further, the eternal law is most efficient. But in natural
contingents defects occur. Therefore they are not subject to the
eternal law.

_On the contrary,_ It is written (Prov. 8:29): "When He compassed the
sea with its bounds, and set a law to the waters, that they should
not pass their limits."

_I answer that,_ We must