The offer of God's grace must be accepted and received by man ere it can effect any benefit on him in enlightening him or directing him into truth. Man cannot tell beforehand who will receive it, but God can, for 'He knoweth best who will submit to be guided'.

Those who knowingly turn away from God will find their desires and affections and their very ideas concerning truth so changed that they will not be able to discern truth even when they see it. This is the leading of God into error. Thus we find, 'And when they went astray, God led their hearts astray, for God guideth not a perverse people.' ¹

We cannot close this section without drawing attention to the fact that in some passages the verb adalla yudillu usually translated 'to lead astray' does not necessarily mean to lead astray or mislead. It may mean to regard as being astray, to look upon as being out of the way. This is a meaning which the commentators mention as possible in the following passage. 'Desire ye to guide those whom God hath led astray, but for him whom God leadeth astray, thou shalt by no means find a path?' ² The meaning, not only possibly but even probably, is 'dost thou desire to regard as rightly guided him whom God regards as astray, since him whom God regards as astray thou shalt find no way of showing to be rightly guided? This is also in all probability the true meaning of the expression generally translated 'whom God hath led astray'. ³ This use of the verb is common in Muhammadan works when speaking of those who belong to an unorthodox sect.

Having, then, seen that there is a divine purpose of mercy, we come next to ask, who are those who are included in this purpose?

The answer to this question has already been touched upon in what has been said of God's guidance and His misleading. But the question must now be more fully discussed.

In the first place, we note that the offer of this mercy or direction is made to all men. This might be inferred from the passage already quoted in which occurs the expression 'whoever shall follow my guidance, on them shall no fear come'. ¹ All mankind have the opportunity of following this direction. The universality of the offer is brought out in several passages. For example, we find the words, 'The truth is from your Lord, let him then who will believe, and let him who will be an infidel.' ² And again in another passage we read that the offer of guidance is made — or as the text runs man 'is guided' — and whether he accept or reject the offer cannot change the fact that he has had the offer of salvation placed before him. 'In a right way have we guided him; be he grateful or ungrateful'. ³ To be grateful is to be believing: to be ungrateful is to be unbelieving. We find the following words, ' . . . and if ye obey Him, ye shall have guidance'. ⁴ Obedience to God which, of course, presupposes faith in Him, is the only thing necessary on the part of man that he may be effectually guided.

Perhaps the most general statement with regard to this offer of salvation to all men is to be found in,