1179. If she can so confine her mind as to become master of the pyramid of facts which I have raised in favour of Spiritualism, she will perceive that all other evidence of immortality sinks into insignificance as compared with it. Now all this may be nominally abrogated by denying the truth of it. But if I do not rely on my own senses, is it likely I shall rely on those of other persons, in whom I have no more confidence than her clerical adviser and herself have in Mohammed and his disciples. 1180. I subjoin a portion of the letter of the clerical champion, whose reasoning this interesting devotee deems so conclusive. I have gone over the whole of it, and have ascertained that by substituting Allah for God, Mohammed for Christ, Prophet for Redeemer, Mediator for Saviour, it has a qualification which would be deemed a merit elsewhere, if not in Christendom: it would serve just as well to uphold the religion of Mohammed, as that of Christ. 1181. The letter is so long that it would occupy too many pages to give the whole; but I will give a portion, sufficient to show how the reasoning, on which many sectarians rely, may be just as good for any other creed, founded on an arrogation of premises, as that for which they contend. 1182. “Allah forbid that I should depreciate the value of reason in any of its offices. Reason is Allah’s gift to man, and must be used as Allah designs. But so is the Koran Allah’s gift to man, and must be used as Allah designs. Two gifts from the same perfect being cannot conflict with each other. The Koran in its teachings and revealings may go beyond or rise above the comprehension of our reason, because reason in man is a finite and imperfect gift, while the Koran from Allah opens the mind of an infinite and perfect being. But the Koran does not and cannot in any thing contradict reason, because Allah does not and cannot contradict himself. Unless, therefore, you are prepared to say that the Koran is _not_ Allah’s gift to man—if you are a believer in its true divine inspiration—you must see and admit that when the Koran, as Allah’s mouth, reveals any thing which _our_ reason cannot as yet comprehend, because beyond or above, though not against, that reason, then _Faith_ must submissively receive the revelation addressed to it, and _Reason_ stop her speculation and shut her mouth at the limit which Allah has set. Reason has to do with the _evidences_ which show the Koran _to be_ Allah’s gift; with the grammatical and intended _sense_ of what Allah taught and revealed in the Koran, and with the _use_ of what in the Koran is clear to the comprehension of man. But here Reason’s province ends. When the Koran goes beyond or rises above this point, _Reason must_ pause and adore, and Faith must go forward and receive. I do not hold, as you intimate, that the right exercise of reason ‘is impious,’ or that Reason is to be _discarded_ and Faith _substituted_, if by this be implied any thing _incompatible_ between