Can the natural law, the Ten Commandments, be distinct from God and the true Faith/the one Church?

The ability of unaided human reason to know God is shown here in the definition from the Vatican Council, Sess. III, de Revel., can.i.:

“If anyone shall say that the one true God, our Creator and Lord, cannot be certainly known by the natural light of human reason through created things; let him be anathema.”

The proofs of this are shown in the New Testament, - Romans I, 18-20; culminating in verse 20: “For the invisible things of Him [God] from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable.”

In other words, God, Who is per se invisible, after some fashion becomes visible to human reason. Not by positive revelation, nor yet by the interior grace of faith; but solely by means of a natural revelation imbedded in the created world.

1. God has imprinted the natural law on the heart of every man; this forms the fundamental rule of human actions.

A young child who has done something wrong lied, perhaps, or committed a theft, feels uncomfortable, frightened, or ashamed; though it may never have heard of the Ten Commandments, it is conscious that it has done amiss. It is the same with the heathen who knows nothing about God's commandments. Hence we may conclude that there is a law of nature in every human heart, a law not written upon it, but inborn in it; an intuitive knowledge of right and wrong.

St. Paul declares that the Gentiles do by nature those things that are of the law (what the Ten commandments enjoin), and consequently they will be judged by God according to the natural law (Rom. ii. 14-16). The characters wherein this law is inscribed upon our hearts may be obscured but not obliterated; the Roman Catechism tells us no man can be unconscious of this law, divinely imprinted upon his understanding. This natural law teaches us the most important rules of morality, e.g., that homage is due to almighty God; that no man must willfully injure himself; that we must not do to others what we would not have others do to us; furthermore from this moral code certain inferences directly follow; these are the Ten Commandments of God (the observance of the Sabbath excepted).

Thus the natural law does not consist of a series of truths founded on reason, but is a definite expression of the will of God, which it is binding upon us to obey, and of which in individual cases we are made acquainted by means of reason. This consciousness of God’s will is conscience. Hence it is erroneous to say reason is itself the law.