 In a response, William Hasker objects that it seems that sometimes human beings can think without using any language. Why, then, should we suppose divine Persons to think only by means of mental token sentences? Perhaps they can just relate directly to propositions (the contents of their thoughts). Worse, Williams posits that this divine mental language is ambiguous, but Hasker says, “we would naturally expect a divine language of thought to be very precise indeed, perhaps maximally so” (Hasker 2018b, 364). He also objects that the theory wrongly counts mental acts. Hasker imagines that the Holy Spirit intends to become incarnate on some other planet, and that before this Incarnation or the Incarnation of the Son, the three of them together produce the mental token “I shall become incarnate”. Hasker urges that this seems to be two uses of the same mental sentence, one by the Son and the other by the Spirit. “To be aware of a proposition is precisely to perform a mental act,” and here the Son is aware of one, but the Spirit is aware of another (365). But this clashes with Williams’s claim that there is but one mental power shared by the three.