It will be observed that of these nine examples all come out of the first two chapters of St. James, and six are from the first two chapters of Ecclesiasticus. This fact is worth considering in estimating the probabilities of St. James being under the influence of this earlier and popular book. Owing to recent reading, or some other cause, he seems to have been specially familiar with the opening chapters of Ecclesiasticus. Probably most persons who study these coincidences will be of the opinion that Bernhard Weiss is needlessly cautious and sceptical when he refuses to assent to the common opinion that in some portions of the Epistle St. James closely follows the Wisdom of Jesus, the son of Sirach. The strongest coincidence is the seventh in the table. The word for "to rust" (κατιόω) occurs nowhere else either in the Septuagint or in the New Testament, and the passages in Ecclesiasticus and St. James "are the only Biblical passages in which the figure of rust as affecting unused silver and gold occurs" (Edersheim). The fifth instance is also very striking. Let us now look at some of the coincidences between the Book of the Wisdom of Solomon and the Epistle of St. James. WISDOM. ST. JAMES. 1. The hope of the ungodly is like He that doubteth is like the surge thistle-down carried away by the of the sea driven by the wind and wind; like a thin froth that is tossed.... As the flower of the driven away by the blast, and like grass he shall pass away.... So smoke is dispersed by the wind also shall the rich man fade away (v. 14. Comp. μαρανθῆναι in (μαρανθήσεται) in his ways ii. 8). (i. 6, 10, 11). 2. In eternity it weareth a crown When he hath been approved he shall and triumpheth (iv. 2). receive the crown of life, which the Lord promised to them that love Him (i. 12). 3. The alterations of the solstices With whom can be no variation, and the change of seasons (τροπῶν neither shadow of turning (παρ' ἀλλαγὰς καὶ μεταβολὰς καιρῶν: ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς vii. 18). ἀποσκίασμα: i. 17). 4. Let us oppress Ye have dishonoured the poor man. (καταδυναστεύσωμεν) the poor Do not the rich oppress righteous man.... Let us examine (καταδυναστεύουσιν) you, and him with despitefulness and torture themselves drag you before the (ii. 10, 19). judgment-seats? (ii. 6). 5. For the lowest is pardonable by For judgment is without mercy to mercy; but mighty men shall be him that hath showed no mercy: mightily chastised (vi. 6). mercy glorieth against judgment (ii. 13).