Moreover, propositions, while they are the material of these three enunciations, are the objects of the three corresponding mental acts; and as without a proposition, there cannot be a question, conclusion, or assertion, so without a proposition there is nothing to doubt about, nothing to infer, nothing to assent to. Mental acts of whatever kind presuppose their objects. And, since the three enunciations are distinct from each other, therefore the three mental acts also, Doubt, Inference, and Assent, are, with reference to one and the same proposition, distinct from each other; else, why should their several enunciations be distinct? And indeed it is very evident, that, so far forth as we infer, we do not doubt, and that, when we assent, we are not inferring, and, when we doubt, we cannot assent. And in fact, these three modes of entertaining propositions,—doubting them, inferring them, assenting to them, are so distinct in their action, that, when they are severally carried out into the intellectual habits of an individual, they become the principles and notes of three distinct states or characters of mind. For instance, in the case of Revealed Religion, according as one or other of these is paramount within him, a man is a sceptic as regards it; or a philosopher, thinking it more or less probable considered as a conclusion of reason; or he has an unhesitating faith in it, and is recognized as a believer. If he simply disbelieves, or dissents, he is assenting to the contradictory of the thesis, viz. that there is no Revelation. Many minds of course there are, which are not under the predominant influence of any one of the three. Thus men are to be found of irreflective, impulsive, unsettled, or again of acute minds, who do not know what they believe and what they do not, and who may be by turns sceptics, inquirers, or believers; who doubt, assent, infer, and doubt again, according to the circumstances of the season. Nay further, in all minds there is a certain coexistence of these distinct acts; that is, of two of them, for we can at once infer and assent, though we cannot at once either assent or infer and also doubt. Indeed, in a multitude of cases we infer truths, or apparent truths, before, and while, and after we assent to them.