 For Scotus the natural law in the strict sense contains only those moral propositions that are per se notae ex terminis along with whatever propositions can be derived from them deductively (Ordinatio 3, d. 37, q. un.). Per se notae means that they are self-evident; ex terminis adds that they are self-evident in virtue of being analytically true. Now one important fact about propositions that are self-evident and analytically true is that God himself can’t make them false. They are necessary truths. So the natural law in the strict sense does not depend on God’s will. This means that even if (as I believe) Scotus is some sort of divine-command theorist, he is not whole-hog in his divine command theory. Some moral truths are necessary truths, and even God can’t change those. They would be true no matter what God willed.