teaching on this subject there is, however, no suggestion that the believer requires to be separated from the natural to the divine — a separation which lies at the root and base of the Christian doctrine of sanctification. For example, where we find the words, ' . . . now is he who hath kept (the soul) pure happy; and undone is he who hath corrupted it,' ¹ what is spoken of is reformation and reformation alone. Were other passages in the Qur'an any clearer on this point, we might here read into this verse the idea of separation to God; but as the matter stands, we cannot do so.

We see, then, that what is incumbent on a man if he is to be a partaker of the blessedness of the future life and be happy, is that he purify himself. This purification of self consists chiefly in setting apart, or in separating to God that which is His due. As in alms-giving, the whole of one's property or possessions are purified (with this may be compared the New Testament expression 'Give for alms those things which are within; and behold, all things are clean unto you' Luke xi. 41 R.V.) so the man himself or his soul is purified by giving that faith and obedience which are God's due. When this is done the whole man is 'pure'. This maybe taken as the original meaning of the expression. Whether it carries in it any deeper meaning in this passage is doubtful.

In another passage we find the word to purify (zakka yuzakki) used in such a way as to show that it means the enlightening of man so as to make him capable of rendering to God what is His due. 'As we have sent unto you an apostle from among you, to rehearse our signs unto you, and to purify you, and to teach you the

book (of the Qur'an) and wisdom....' ¹ The idea of the verse is that Muhammad has been sent to enlighten men and to urge them to follow such a course as will render them pure (azyiya). Those who are pure or pious are those who render unto God that which is His due, and they become pure in that sense of the word which we have already explained in connexion with alms-giving.

It will not be a matter of surprise to us, that the Qur'an exhibits no clear doctrine of sanctification, if we remember that it teaches no clear doctrine of regeneration, and is practically without any doctrine of the Holy Spirit as we shall see later.

Sanctification may be called the growth of which regeneration is the seed, and is the result of the working of the Holy Spirit in the heart of the believer, renewing him and leading him upwards throughout his whole life on earth.

The Qur'anic doctrine corresponding to this is a doctrine of reformation, assisted, it is true, by God's grace; but where there is no clear doctrine of the Holy Spirit, there can be no adequate doctrine of sanctification.

The position of the Qur'an on this point is consistent with its position in holding, as we have already seen it does hold, that salvation is not a becoming saved, but an obtaining of escape from punishment and a reward for good deeds.

Having considered the teaching of the Qur'an on the attainment of salvation as viewed from man's side, we must now look at the question as viewed, so to speak,