  For Henry, the more indeterminate an intelligible, the more quickly it is grasped naturally by our intellect (“…et sic universaliter quanto intelligibile magis est indeterminatum, tanto naturaliter prius ipsum intellectus noster intelligit”; Summa, art. 24, q. 7, ed. 1520, f. 144rG). While God is not the first but the last concept in the order of rational knowledge, after the knowledge of creatures, He is the first object of natural knowledge, which is had in the first intentions and in which our intellect always proceeds from what is most indeterminate. Concerning any thing, our intellect first grasps (by nature) the fact of its being an entity and then the fact of its being that determined entity, even though chronologically the opposite seems true. Actually, we seem to grasp a thing first as a stone and then as a being in general, though in the natural order we can only know something as a stone because we have implicitly recognized it as a being.