To the Arguments

31. To the first argument for the opposite [q.2 n.2] I say that the proposition is in all cases true only in respect of the divine intellect, which knows things according to the degrees of their entity; and so what is first and most being is first and most known by it. But because our knowledge begins from the senses,     therefore are sensible things first known to us, yet they do not have existence first. So it is true that the first being is of itself the first knowable, but it is the first known only to the most perfect intellect, which also knows things in all their degrees, etc     .