been sent. Then said those proud men, 'Verily we reject that in which ye believe.' ¹

Without in any way unduly over-emphasizing the teaching of the Qur'an on this point, it may be said that one of the main ideas underlying Muhammad's conception of sin, and one of the foundation stones on which he built his doctrine of sin, was this idea that the root of sin lay in pride and insolent opposition to God. Yet, at the same time it is necessary to state that in saying this we do not assert that in his own mind Muhammad had any very clear conception that this was so. Few of us trouble to examine our own beliefs, or the foundations of our own teachings so minutely as to have a very clear idea in our own minds of what lies assumed as their basis or foundation, though there must necessarily be a foundation on which we build, whether we realize what it is or not. This is specially so in the case of a poet, such as Muhammad undoubtedly was by nature and temperament.

In all the passages referred to above, the idea is prominent that at the root of sin there lies opposition to the divine will; and that this opposition has as its basic principle an assertion of self in proud arrogance—a self-satisfaction with one's own powers of judgment as to the fitness of things, which leads to resistance to God's will and command. We may note, however, that this opposition is not spoken of or described as opposition to a holy will, employing the word holy in a moral sense. It is insolence to a proper authority or ruler; not self-will in opposition to a loving father.

It is the opposition and ingratitude of the rebellious subject, not the disobedience and unthankfulness of the erring child.

Further, it is the spirit of this selfish, arrogant, self-satisfied pride, which is the root of that sin for which there is no forgiveness. A soul filled with this spirit cannot be touched by the grace of God, and the Qur'an, therefore, represents the existence of this spirit as the reason why effectual grace cannot be bestowed on some of mankind. 'I will turn aside from my signs those who behave themselves proudly in the earth, without justice; for even if they see every sign, they will not believe them; and if they see the way of righteousness, they will not take it for their path; but if they see the path of error, for their path will they take it. This (shall come to pass) because they treated our signs as lies, and were heedless of them.' ^l A hard saying this, doubtless; yet it reminds us readily of the words '. . . but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.'² In both cases, to see the signs of the manifestation of God's Spirit, and to accuse them of falsehood, or to attribute them to evil powers, shows a condition of heart and mind which grace cannot touch. Nor, as we read the above passage from the Qur'an can we forget the words of St. Paul, ' . . . and the rest were blinded (according as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear:) unto this day. ' ³

This opposition to God, according to the Qur'an, may