9. I believe, with a perfect faith, that this law will never be changed, that the Creator (blessed be His name!) will never give us any other law. 10. I believe, with a perfect faith, that the Creator (blessed be His name!) knoweth all the actions and thoughts of mankind, as it is said, “He fashioneth their hearts, and knoweth all their works.” 11. I believe, with a perfect faith, that the Creator (blessed be His name!) rewards those who observe His commandments, and punishes those who transgress them. (12.) The Jew believes in the coming of the Messiah; and (13), in the resurrection of the dead. The Jews in London are divided into three communities—the Reformed, the _Ashkenasim_, or Polish and German Jews, and the _Sephardim_, or Portuguese and Spanish. These latter pride themselves on their ancient descent, and especially on their nationality. Their Church, as we have said, is the oldest in London; their rabbi is Dr. Artom, and their service differs from that of the _Ashhenasim_ in matters of detail not of faith. Of course both take their stand upon the Pentateuch, which they term the Torah or law, a portion of which is read every Sabbath; but, according to the rabbinists, Moses received two laws on Mount Sinai, one written, the other unwritten. This latter was transmitted down from generation to generation by word of mouth until after the destruction of Jerusalem, when it was committed to writing. This work is called _Mishna_, or repetition. In process of time it became a text-book in the schools of Palestine and Babylon, and lectures were delivered on it and comments made by rabbis more or less learned and devout. In course of time these comments and lectures were collected together into one work under the title of _Gemara_, completion. The _Talmud_, which means doctrine, contains the two. There are two Talmuds in existence. One contains the decisions of the Palestine rabbis, collected and published somewhere in the fourth century; the other contains similar decisions on the part of the learned divines of Babylon. The difference between the two is exclusively in the _Gemara_. The Babylonian Talmud is the one in common use. It is for this Talmud, long too much neglected by Christians, that the Jews have contended for ages, and it is for this Talmud an able writer, in an article in the “Quarterly,” which produced an immense sensation at the time, eloquently pleaded, much to the astonishment, most undoubtedly, of those bigoted ecclesiastics who, deeming the traditions of the Romanist Fathers equal in authority with the Bible, look down upon the older and truer traditions of the Talmud with the contempt which ignorance always cherishes for what it cannot or does not understand. Sentiments, as the learned Professor Hurwitz wrote, worthy of Plato have been described as rabbinical reveries, and their authors arraigned of impiety on no better grounds than what the