hurt, and changeth not; (x) He that putteth not out his money to usury, (xi) nor taketh a bribe against the innocent. He that doeth these things shall never be moved. Thus David reduced the Law to eleven principles. Then came Micah and reduced them to three, as it is written: 'What doth the Lord require of thee but (i) to do justice, (ii) to love mercy, and (iii) to walk humbly with thy God? Then came Habbakuk and made the whole Law stand on one fundamental idea, 'The righteous man liveth by his faith' (Makkoth, 23 b). This desire to find one or a few general fundamental passages on which the whole Scripture might be seen to base itself is, however, far removed from anything of the nature of the Christian Creeds or of the Mohammedan Kalimah. And when we remember that the Pharisees and Sadducees differed on questions of doctrine (such as the belief in immortality held by the former and rejected by the latter), it becomes clear that the absence of a formal declaration of faith must have been deliberate. The most that was done was to introduce into the Liturgy a paragraph in which the assembled worshippers declared their assent to the truth and permanent validity of the Word of God. After the Shema' (whose contents are summarised above), the assembled worshippers daily recited a passage in which they said (and still say): 'True and firm is this Thy word unto us for ever.... True is it that Thou art indeed our God ... and there is none beside Thee.' After all, the difference between Pharisee and Sadducee was political rather than theological. It was not till Judaism came into contact, contact alike of attraction and repulsion, with other systems that a desire or a need for formulating Articles of Faith was felt. Philo, coming under the Hellenic spirit, was thus the first to make the attempt. In the last chapter of the tract on the Creation (_De Opifico_, lxi.), Philo enumerates what he terms the five most beautiful lessons, superior to all others. These are--(i) God is; (ii) God is One; (iii) the World was created (and is not eternal); (iv) the World is one, like unto God in singleness; and (v) God exercises a continual providence for the benefit of the world, caring for His creatures like a parent for his children.