Granting then that enthusiasm is not (strictly speaking) an absurd, but a possible account of such testimony, it is manifest, that the very mention of it goes upon the previous supposition, that the things so attested are incredible: and therefore need not be considered, till they are shown to be so. Much less need it be considered, after the contrary has been proved. And I think it has been proved, to full satisfaction, that there is no incredibility in a revelation, in general; or in such a one as the Christian, in particular. However, as religion is supposed peculiarly liable to enthusiasm, it may just be observed, that prejudices almost without number, and without name, such as romance, affection, humor, a desire to engage attention, or to surprise, party spirit, custom, little competitions, unaccountable likings and dislikings; these influence men strongly in common matters. And as these prejudices are often scarce know a or reflected upon by the persons themselves who are influenced by them, they are to be considered as influences of a like kind to enthusiasm. Yet human testimony, in common matters, is naturally and justly believed, notwithstanding. It is intimated further, in a more refined way of observation, that though it should be proved, that the apostles and first Christians could not, in some respects, be deceived themselves, and in other respects, cannot be thought to have intended to impose upon the world, yet it will not follow that their general testimony is to be believed, though truly handed down to us: because they might still in part, _i.e._ in other respects, be deceived themselves, and in part also designedly impose upon others; which, it is added, is a thing very credible, from that mixture of real enthusiasm, and real knavery, to be met with in the same characters.[262]