 The classification of laws in the Summa (Ia IIae, qu. 91–4) begins with God’s regulation of the universe via the eternal law, manifest to humans through revealed divine law and through natural law, which was accessible by reason. Humans, even those lacking revelation, could derive from natural law the principles for enacting human law. Human law, inevitably, had to be adapted to time, place and climate and was, therefore, limited. Nor was reason able to craft laws covering all contingencies. They had to be useful to the commonwealth and also mutable if circumstances changed. Dispensations were required where a law did not apply in a particular case. Disobeying laws was a vice, while obeying them was a virtue. Divine law, embodied in the Old Law or the New Law, which regulated contingent elements of religious cult, but also the punishment of those who had escaped human justice, was in accordance with natural law and eternal law: it just had its specific functions. Human laws were invalid if they contradicted either divine or natural law. In the quaestiones 57–79 of the Secunda secundae, Thomas addressed questions such as “Whether right is the object of justice”, and “What is justice?”; he also discussed judgment, kinds of justice, restitution, injustice, kinds of injustice, and so on. 