Now the precepts of law are concerned with human acts, in which the law directs, as stated above (Q. 90, AA. 1, 2; Q. 91, A. 4).  Again there are three kinds of human acts:  for, as stated above (Q. 18, A. 8), some acts are good generically, viz. acts of virtue; and in respect of these the act of the law is a precept or command, for “the law commands all acts of virtue” (Ethic. v, 1).  Some acts are evil generically, viz. acts of vice, and in respect of these the law forbids.  Some acts are generically indifferent, and in respect of these the law permits; and all acts that are either not distinctly good or not distinctly bad may be called indifferent.  And it is the fear of punishment that law makes use of in order to ensure obedience:  in which respect punishment is an effect of law.

Reply Obj. 1:  Just as to cease from evil is a kind of good, so a prohibition is a kind of precept:  and accordingly, taking precept in a wide sense, every law is a kind of precept.

Reply Obj. 2:  To advise is not a proper act of law, but may be within the competency even of a private person, who cannot make a law.  Wherefore too the Apostle, after giving a certain counsel (1 Cor. 7:12) says:  “I speak, not the Lord.”  Consequently it is not reckoned as an effect of law.

Reply Obj. 3:  To reward may also pertain to anyone:  but to punish pertains to none but the framer of the law, by whose authority the pain is inflicted.  Wherefore to reward is not reckoned an effect of law, but only to punish.

Reply Obj. 4:  From becoming accustomed to avoid evil and fulfill what is good, through fear of punishment, one is sometimes led on to do so likewise, with delight and of one’s own accord.  Accordingly, law, even by punishing, leads men on to being good. ________________________

QUESTION 93

OF THE ETERNAL LAW
(In Six Articles)

We must now consider each law by itself; and (1) The eternal law; (2) The natural law; (3) The human law; (4) The old law; (5) The new law, which is the law of the Gospel.  Of the sixth law which is the law of the fomes, suffice what we have said when treating of original sin.

Concerning the first there are six points of inquiry: 

(1) What is the eternal law?

(2) Whether it is known to all?

(3) Whether every law is derived from it?

(4) Whether necessary things are subject to the eternal law?

(5) Whether natural contingencies are subject to the eternal law?

(6) Whether all human things are subject to it?
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FIRST ARTICLE [I-II, Q. 93, Art. 1]

Whether the Eternal Law Is a Sovereign Type [Ratio] Existing in God?

Objection 1:  It would seem that the eternal law is not a sovereign type existing in God.  For there is only one eternal law.  But there are many types of things in the Divine mind; for Augustine says (Qq. lxxxiii, qu. 46) that God “made each thing according to its type.”  Therefore the eternal law does not seem to be a type existing in the Divine mind.