  The first truth does not have the same infallibility, purity and absolute certainty as the second; nevertheless, it is still a form of veritas, no matter how “imperfecta, obscura et nebulosa” (“imperfect, obscure and uncertain”). Indeed, it is a form that is absolutely necessary for the fulfilment of the second: the action of the divine exemplar can only work on a concept already obtained by the intellect through abstraction. For Henry, divine illumination does not directly provide the mind with any content, but rather certifies definitively (with the typical Augustinian image of the seal) the representation of a thing present in the human intellect, as coinciding with the representation existing ab aeterno in the divine intellect.