(4.) A more plausible objection to the absolute absence of all doubt or misgiving in an act of assent is found in the use of the terms firm and weak assent, or in the growth of belief and trust. Thus, we assent to the events of history, but not with that fulness and force of adherence to the received account of them with which we realize a record of occurrences which are within our own memory. And again, we assent to the praise bestowed on a friend’s good qualities with an energy which we do not feel, when we are speaking of virtue in the abstract: and if we are political partisans, our assent is very cold, when we cannot refuse it, to representations made in favour of the wisdom or patriotism of statesmen whom we dislike. And then as to religious subjects we speak of “strong” faith and “feeble” faith; of the faith which would move mountains, and of the ordinary faith “without which it is impossible to please God.” And as we can grow in graces, so surely can we inclusively in faith. Again we rise from one work of Christian Evidences with our faith enlivened and invigorated; from another perhaps with the distracted father’s words in our mouth, “I believe, help my unbelief.” Now it is evident, first of all, that habits of mind may grow, as being a something permanent and continuous; and by assent growing, it is often only meant that the habit grows and has greater hold upon the mind. But again, when we carefully consider the matter, it will be found that this increase or decrease of strength does not lie in the assent itself, but in its circumstances and concomitants; for instance, in the emotions, in the ratiocinative faculty, or in the imagination. For instance, as to the emotions, this strength of assent may be nothing more than the strength of love, hatred, interest, desire, or fear, which the object of the assent elicits, and this is especially the case when that object is of a religious nature. Such strength is adventitious and accidental; it may come, it may go; it is found in one man, not in another; it does not interfere with the genuineness and perfection of the act of assent. Balaam assented to the fact of his own intercourse with the supernatural, as well as Moses; but, to use religious language, he had light without love; his intellect was clear, his heart was cold. Hence his faith would popularly be considered wanting in strength. On the other hand, prejudice implies strong assents to the disadvantage of its object; that is, it encourages such assents, and guards them from the chance of being lost.