any "Divine design of a revelation," or that any "communication between the two worlds" was requisite, it is therefore clear that his argument consists merely of assumptions admitted to be antecedently incredible. It advances a supposition of that which is contrary to reason to justify supposed visible suspensions of the order of nature, which are also contrary to reason. Incredible assumptions cannot give probability to incredible evidence- Tertullian's audacious paradox: "Credo quia impossible," of which such reasoning is illustrative, is but the cry of enthusiastic credulity.

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