Without going into the question here of the writer’s belief whether, and in what manner, the soul pre-existed, it is clear enough that he did not believe in the innate sinfulness of human nature. In the second part of the book, however, a somewhat different attitude is taken, for in xii. 10, 11, when speaking about the Canaanites, he says: But judging them by little and little Thou gavest them a place of repentance, Though Thou knewest their nature was evil, and their wickedness inborn, And that their manner of thought would in no wise ever be changed; For they were a seed accursed from the beginning; Neither was it through fear of any that Thou didst pass over their sins. The view here held is quite contrary to that found in the two former quotations which suggest a different authorship for the two parts of the book. This is also borne out by what is said regarding death, as the result of Adam’s sin presumably; for in ii. 23, 24 it is said: Because God created man for incorruption, And made him an image of His own proper being. But by the envy of the devil death entered into the world, And they that belong to his realm experience it. Death, which is the result of Sin, was thus not originally intended to come upon the human race. But in the second part of the book there is no hint of this. The first part of the Book of Wisdom is, therefore, quite unique among the books of the Apocrypha on this subject; the second part offers nothing that is new. (_d_) _The Doctrine of Grace and Free-will._ A true balance is kept in Ecclesiasticus between Grace and Free-will; many passages could be cited to show this, but the few following will suffice. In speaking of the ideal scribe, Ben-Sira says (xxxix. 6): If it seem good to God Most High, He [i.e. the scribe] shall be filled with the spirit of understanding; He himself poureth forth wise sayings in double measure, And giveth thanks unto the Lord in prayer. Again, in i. 14 it is said: To fear the Lord is the beginning [i.e. the essence] of Wisdom, And with the faithful she was created in the womb. Equally definite is Ben-Sira’s teaching on Free-will; he says, e.g. in xv. 15-17: If thou so desirest thou canst keep the commandment, And it is wisdom to do His good pleasure. Poured out before thee are fire and water, Stretch forth thine hand unto that which thou desirest. Life and death are before man, That which he desireth shall be given to him. Both truths are combined in the words: If thou desire Wisdom keep the commandments, And the Lord will give her freely unto thee.