 The eternal law governs everything, but can serve to guide us only when it is somehow transmitted to us. One way in which it is transmitted is through divine law, preeminently through the Bible, and here Aquinas distinguishes between the old law of the Hebrew Bible (qq. 98–105) and the new law described in the Gospel (qq. 106–8). The other form of transmission, philosophically the most interesting part of his account, is the  natural law.  Whereas human law is the contingent result of social and political organization, the natural law is innate within us. Since Aquinas thinks that God orders everything to its proper end (§8.1), there is a sense in which all things follow a natural law by which they participate in the eternal law. But when Aquinas refers to natural law in a moral context, he means the distinctive way in which rational agents have been ordered to achieve their proper end; hence he has in mind a law that governs the mind. Thus, “the law of nature is nothing other than the light of intellect, placed within us by God, through which we grasp what is to be done and what is to be avoided” (On the Ten Commandments [Collationes in decem praeceptis] proem).