Westminster Quotes

The Seven Social Sins are: Wealth without work. Pleasure without conscience. Knowledge without character. Commerce without morality. Science without humanity. Worship without sacrifice. Politics without principle. From a sermon given by Frederick Lewis Donaldson in Westminster Abbey, London, on March 20, 1925.

Everyone marries the Duke of Westminster. There are a lot of duchesses, but only one Coco Chanel.

The clergy are, practically, the most irresponsible of all talkers. ["Evangelical Teaching: Dr. Cumming," The Westminster Review, 1885.]

No one’s focused on how we’re all connected. We only think about how we suffer, individually. The poor and middle-class of this country don’t realize they have more in common with us than they do with Westminster.

We shape our buildings; thereafter they shape us.

The splendor of a human heart that trusts it is loved unconditionally gives God more pleasure than Westminster Cathedral, the Sistine Chapel, Beethoven’s “Ninth Symphony”, Van Gogh’s “Sunflowers”, the sight of 10,000 butterflies in flight, or the scent of a million orchids in bloom. Trust is our gift back to God, and he finds it so enchanting that Jesus died for love of it.

My petal. Westminster’s toy had tea issues. Thank Biffy and Lyall. Toodle pip. A.

Why, Hurst couldn’t have hit the side of Westminster Abbey with a pistol, even by throwing the silly thing.

Conservatives are not necessarily stupid, but most stupid people are conservatives... I never meant to say that the Conservatives are generally stupid. I meant to say that stupid people are generally Conservative. I believe that is so obviously and universally admitted a principle that I hardly think any gentleman will deny it. Suppose any party, in addition to whatever share it may possess of the ability of the community, has nearly the whole of its stupidity, that party must, by the law of its constitution, be the stupidest party; and I do not see why honorable gentlemen should see that position as at all offensive to them, for it ensures their being always an extremely powerful party . . . There is so much dense, solid force in sheer stupidity, that any body of able men with that force pressing behind them may ensure victory in many a struggle, and many a victory the Conservative party has gained through that power." John Stuart Mill ( British philosopher, economist, and liberal member of Parliament for Westminster from 1865 to 68 )

If Moscow rules meant watch your back, London rules meant cover your arse. Moscow rules had been written on the streets, but London rules were devised in the corridors of Westminster, and the short version read: someone always pays. Make sure it isn’t you. Nobody knew that better than Jackson Lamb. And nobody played it better than Di Taverner.

I had meant my promise to George. I had said that I was, before anything else, a Boleyn and a Howard through and through; but now, sitting in th shadowy room, looking out over the gray slates of the city, and up at the dark clouds leaning on the roof of Westminster Palace, I suddenly realized that George was wrong, and that my family was wrong, and that I had been wrong-- for all my life. I was not a Howard before anything else. Before anything else I was a woman who was capable of passion and who had a great need and a great desire for love, I didn't want the rewards for which Anne had surrendered her youth. I didn' want the arid glamour of George's life, I wanted the heat and the sweat and the passion of a man that I could love and trust. And I wanted to give myself to him: not for advantage, but for desire.

The chief end of man is to glorify God and enjoy Him forever

To quote a famous philosopher revered in my time 'But this is no different from regular life. When have you ever known what's going to happen in the future?'" Wait a minute, Jonah thought. I said that. Back at Westminster, with Katherine. Does that mean I'm going to be a famous philosopher in the future? Does that mean I'm going to be revered? There wasn't time to ask.

Harriet said, "You shouldn't have reminded me to sign that book, Peter." "Why ever not? Have you suddenly become bashful about your hard-earned glories?" "Because it watn's hers," said Harriet. "It was a library copy." "Stroke of luck for the ratepaers of the City of Westminster," he said, grinning.

If I speak in the tongues of Reformers and of professional theologians, and I have not personal faith in Christ, my theology is nothing but the noisy beating of a snare drum. And if I have analytic powers and the gift of creating coherent conceptual systems of theology, so as to remove liberal objections, and have not personal hope in God, I am nothing. And if I give myself to resolving the debate between supra and infralapsarianism, and to defending inerrancy, and to learning the Westminster Catechism, yea, even the larger one, so as to recite it by heart backwards and forwards, and have not love, I have gained nothing.

This week, Zuma was quoted as saying, 'When the British came to our country, they said everything we are doing was barbaric, was wrong, inferior in whatever way.' But the serious critique of Zuma is not about who is a barbarian and who is civilised. It is about good governance, and this is a universal value, as relevant to an African village as it is to Westminster. If you are unable to keep your appetites in check, you are inevitably going to live beyond your means. And this means you are going to become vulnerable to patronage and even corruption. That is why Jacob Zuma's 'polygamy' is his achilles heel.

Westminster. Even the Cock-lane ghost had been laid only a round dozen of years, after rapping out its messages, as the spirits of this very year last past (supernaturally

London and Westminster. Even the Cock-lane ghost had been laid only a round dozen of years, after rapping out its messages, as the spirits

Half the country wouldn’t have died if the landlords hadn’t kept shipping away the corn, seizing cattle, rack-renting, evicting, torching cabins…Or if the government at Westminster hadn’t thought it the most prudent course of action to sit on their arses and let the Irish starve.

The first question of the Westminster Shorter Catechism reads, “What is the chief end of man?” The Catechism’s answer: “Man’s chief end is to glorify God, and to enjoy him forever.”[10] God graciously linked the pursuit of our chief purpose with our greatest experience of joy.

Upon Westminster Bridge Earth has not anything to show more fair: Dull would he be of soul who could pass by A sight so touching in its majesty: This City now doth, like a garment, wear The beauty of the morning; silent, bare, Ships, towers, domes, theatres, and temples lie Open unto the fields, and to the sky; All bright and glittering in the smokeless air. Never did sun more beautifully steep In his first splendour, valley, rock, or hill; Ne'er saw I, never felt, a calm so deep! The river glideth at his own sweet will: Dear God! the very houses seem asleep; And all that mighty heart is lying still!

a prophetic private in the Life Guards had heralded the sublime appearance by announcing that arrangements were made for the swallowing up of London and Westminster. Even the Cock-lane ghost had been laid only a round dozen of years, after

The chief end of man is to glorify God and enjoy Him forever.

Ever heard of the Very Reverend William Buckland? No? He was a fucking brilliant Scamp! He was the Duke of Westminster and he actually ate Louis XIV’s heart 150 years after the French king died!

Some in Westminster have talked about her receiving a state funeral when she dies, which seems a bizarre sort of tribute to someone who believed the state should do as little as possible. It would be far more appropriate to allow competitive bids from private companies to run the funeral arrangements. 'And we now go over live to Westminster, where state leaders are lining up for Lady Thatcher's funeral sponsored by McDonald's. And there we see the coffin respectfully borne on the shoulders of six part-time burger-flippers dressed in the official Ronald McDonald costume, before the private cremation when the body will be flame-grilled with gherkins and a slice of cheese.' It's what she would have wanted.

In later years, Reading seems to have been regarded as a handy place to run down to, when matters were becoming unpleasant in London.  Parliament generally rushed off to Reading whenever there was a plague on at Westminster; and, in 1625, the Law followed suit, and all the courts were held at Reading.  It must have been worth while having a mere ordinary plague now and then in London to get rid of both the lawyers and the Parliament.

The order goes to the Tower, ‘Bring up the bodies.’ Deliver, that is, the accused men, by name Weston, Brereton, Smeaton and Norris, to Westminster Hall for trial. Kingston fetches them by barge; it is 12 May, a Friday.

Presently [Bridey] said: “If I was Rex”—his mind seemed full of such suppositions: “If I was Archbishop of Westminster,” “If I was head of the Great Western Railway,” “If I was an actress,” as though it were a mere trick of fate that he was none of these things, and he might awake any morning to find the matter adjusted—“if I was Rex I should want to live in my constituency.

London is not a city, London is a person. Tower Bridge talks to you; National Gallery reads a poem for you; Hyde Park dances with you; Palace of Westminster plays the piano; Big Ben and St Paul’s Cathedral sing an opera! London is not a city; it is a talented artist who is ready to contact with you directly!

But that’s the problem, you see. No one’s focused on how we’re all connected. We only think about how we suffer, individually. The poor and middle-class of this country don’t realize they have more in common with us than they do with Westminster.

Let us consider that we are all partially insane. It will explain us to each other, it will unriddle many riddles, it will make clear and simple many things which are involved in haunting and harassing difficulties and obscurities now. That is a simple rule, and easy to remember. When I, a thoughtful and unbiased Presbyterian, examine the Koran, I know that beyond any question every Mohammedan is insane; not in all things, but in religious matters. When a thoughtful and unbiased Mohammedan examines the Westminster Catechism, he knows that beyond any question I am spiritually insane. I cannot prove to him that he is insane, because you never can prove anything to a lunatic--for that is part of his insanity and the evidence of it. He cannot prove to me that I am insane, for my mind has the same defect that afflicts his. All democrats are insane, but not one of them knows it; none but the republicans and mugwumps know it. All the republicans are insane, but only thee democrats and mugwumps can perceive it. The rule is perfect; in all matters of opinion our adversaries are insane. When I look around me I am often troubled to see how many people are mad. This should move us to be charitable toward one anothers lunacies.

whom a prophetic private in the Life Guards had heralded the sublime appearance by announcing that arrangements were made for the swallowing up of London and Westminster.

and Westminster. Even the Cock-lane ghost had been laid only a round dozen of years, after rapping out its messages, as the spirits of this very year last past

arrangements were made for the swallowing up of London and Westminster. Even the Cock-lane ghost had been laid only a round dozen of

that arrangements were made for the swallowing up of London and Westminster. Even the Cock-lane ghost had been

appearance by announcing that arrangements were made for the swallowing up of London and Westminster. Even the

On the Palace of Westminster: There is a sense of entitlement that pervades this place like a colourless and odourless gas, creeping along the corridors and under every door. P.10

The tower of Westminster Cathedral rose in front of her, the habitation of God. In the midst of the traffic, there was the habitation of God.

Una curva de la calle puso ante su vista el campanario de la catedral de Westminster, la forma fálica más descarada del horizonte londinense.

Neither knew it at the time, but a line had been crossed that could not be uncrossed- a running leap over a chasm of ignorance and misunderstanding between species and worlds...and a baby step taken into life's endless possibilities for wonder and joy and surprise that could no more be reversed than one's first taste of chocolate. A dog kiss.

appearance by announcing that arrangements were made for the swallowing up of London and Westminster. Even the Cock-lane ghost had been laid only a round dozen of years, after rapping out its messages,

People who have much to say, a distinctive story to tell, often do not do so because they fear their words will fall on deaf ears. They feel excluded from political power and, to a large extent, from political and civic participation. Even if they were to shout their grievances from the rooftops of Westminster – or Brussels or Washington or New Delhi – they doubt it would have the slightest impact on public policy.

The pirates left the boat in the Thames, next to the Palace of Westminster. They deliberately parked across two disabled spaces, because that kind of behaviour was pretty much the whole point of being a pirate.

her five-and-twentieth blessed birthday, of whom a prophetic private in the Life Guards had heralded the sublime appearance by announcing that arrangements were made for the swallowing up of London and Westminster.

Because obviously she was the most qualified for the position. At long last Edward had arrived at the enlightened state of knowing that a woman could do a job just as well as a man. Yep. That's how it happened. Edward abdicated his throne. Elizabeth would be crowned queen at Westminster Abbey that same week, and we all know she'd be the best ruler of England ever. And now history can more or less pick up along the same path where we left it.

Of all the wicked heresies and threatening movements facing the church in our day, when Westminster Seminary finally organized their faculty to write something in unison, they gave their determined political efforts not to fight socialism, not to fight homosexuality, not abortion, not crime and mayhem in our society, not subjectivism in theology, not dispensationalism, not cultural relativism, not licentiousness, not defection from the New Testament, not defection from the Westminster Confession of Faith, all of which are out there and they can give their legitimate efforts to… boy the thing they had to write about was theonomy! How many times can a man turn his head and pretend that he doesn’t see the problem?

Time shall show us. The post of honour and the post of shame, the general's station and the drummer's, a peer's statue in Westminster Abbey and a seaman's hammock in the bosom of the deep, the mitre and the workhouse, the woolsack and the gallows, the throne and the guillotine - the travellers to all are on the great high road; but it has wonderful divergences, and only Time shall show us whither each traveller is bound.

Time was being served behind the walls of Newgate jail, and wasted by philosophers in cafes on the Strand; it was lost by those who wished the past were present, and loathed by those who wished the present past. Oranges and lemons rang the chimes of St Clement’s, and Westminster’s division bell was dumb.

It was the year of Our Lord one thousand seven hundred and seventy-five. Spiritual revelations were conceded to England at that favoured period, as at this. Mrs. Southcott had recently attained her five-and-twentieth blessed birthday, of whom a prophetic private in the Life Guards had heralded the sublime appearance by announcing that arrangements were made for the swallowing up of London and Westminster. Even the Cock-lane ghost had been laid only a round dozen of years, after rapping out its messages, as the spirits of this very year last past (supernaturally deficient in originality) rapped out theirs

Earth has not anything to show more fair: Dull would he be of soul who could pass by A sight so touching in its majesty: This City now doth, like a garment, wear The beauty of the morning; silent, bare, Ships, towers, domes, theatres, and temples lie Open unto the fields, and to the sky; All bright and glittering in the smokeless air. Never did sun more beautifully steep In his first splendour, valley, rock, or hill; Ne’er saw I, never felt, a calm so deep! The river glideth at his own sweet will: Dear God! the very houses seem asleep; And all that mighty heart is lying still! - Composed Upon Westminster Bridge, September 3, 1802

In the year 1257, an elephant died in the Tower menagerie and was buried in a pit near the chapel. But the following year he was dug up and his remains sent to Westminster Abbey. Now, what did they want at Westminster Abbey, with the remains of an elephant? If not to carve a ton of relics out of him, and make his animal bones into the bones of saints?

[Bus ride through The Strand]: A puff of wind (in spite of the heat, there was quite a wind) blew a thin black veil over the sun and over the Strand. The faces faded; the omnibuses suddenly lost their glow. For although the clouds were of mountainous white so that one could fancy hacking hard chips off with a hatchet, with broad golden slopes, lawns of celestial pleasure gardens, on their flanks, and had all the appearance of settled habitations assembled for the conference of gods above the world, there was a perpetual movement among them. Signs were interchanged, when, as if to fulfil some scheme arranged already, now a summit dwindled, now a whole block of pyramidal size which had kept its station inalterably advanced into the midst or gravely led the procession to fresh anchorage. Fixed though they seemed at their posts, at rest in perfect unanimity, nothing could be fresher, freer, more sensitive superficially than the snow-white or gold-kindled surface; to change, to go, to dismantle the solemn assemblage was immediately possible; and in spite of the grave fixity, the accumulated robustness and solidity, now they struck light to the earth, now darkness. Calmly and competently, Elizabeth Dalloway mounted the Westminster omnibus.

The two great pillars upon which the kingdom of Satan is erected, and by which it is upheld, are ignorance and error;

Anyone who subscribes to the Westminster Confession of Faith is a Christian nationalist.

George Vines felvitt a tornya tetejébe, ahol az áruló Cooke feje van kitűzve, meg Harrisoné a Westminster Hall másik oldalán. Innen jól láttam őket, és a szép londoni panorámát is.

(the grass of the park flushed and faded, lighting up the poor mothers of Westminster and their crawling babies, as if a yellow lamp were moved beneath).

Two months earlier, speaking at Westminster College in Missouri, Winston Churchill had declared that an Iron Curtain was descending across Europe.

What is it to glorify God? Glorifying God consists in four things: 1. Appreciation, 2. Adoration, 3. Affection, 4. Subjection. This is the yearly rent we pay to the crown of heaven.

What is sanctification? Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.

The ultimate goal of the political elite is to privatize the air. So as not to destroy their own edifice of democratic compassion they will make provisions for the sick and the poor. Air will be rationed by a privatized bureaucracy and only those who complete a series of stringent means tests will be allowed to breath freely. If this sounds like untenable dystopian sci-fi, you haven’t been paying attention. In the 17th century Dean Jonathon Swift satirically proposed that the impoverished Irish might ease their economic troubles by selling their children as food for rich gentlemen and ladies. Many Lords in Westminster at the time took this as a sign that an Irish voice was finally speaking sense. The descendants of these Lords still stalk the corridors of power today. Never underestimate the callousness or the hereditary madness of the ruling class.

Chiswell’s and Winn’s offices were in the Palace of Westminster itself, which, with its vaulted ceilings, libraries, tearooms and air of comfortable grandeur, might have been an old university college. A half-covered passageway, watched over by large stone statues of a unicorn and lion, led to an escalator to Portcullis House. This was a modern crystal palace, with a folded glass roof, triangular panes held in place by thick black struts.

On Westminster Bridge, Arthur was struck by the brightness of the streetlamps running across like a formation of stars. They shone white against the black coats of the marching gentlefold and fuller than the moon against the fractal spires of Westminster. They were, Arthur quickly realized, the new electric lights, which the city government was installing, avenue by avenue, square by square, in place of the dirty gas lamps that had lit London's public spaces for a century. These new electric ones were brighter. They were cheaper. They required less maintenance. And they shone farther into the dime evening, exposing every crack in the pavement, every plump turtle sheel of stone underfoot. So long to the faint chiaroscuro of London, to the ladies and gentlemen in black-on-black relief. So long to the era of mist and carbonized Newcastle coal, to the stench of the Blackfriars foundry. Welcome to the cleasing glare of the twentieth century.

The problem with the so-called bloody surveillance state is that it’s hard work trying to track someone’s movements using CCTV – especially if they’re on foot. Part of the problem is that the cameras all belong to different people for different reasons. Westminster Council has a network for traffic violations, the Oxford Street Trading Association has a huge network aimed at shop-lifters and pickpockets, individual shops have their own systems, as do pubs, clubs and buses. When you walk around London it is important to remember that Big Brother may be watching you, or he could be having a piss, or reading the paper or helping redirect traffic around a car accident or maybe he’s just forgotten to turn the bloody thing on.

It was a great age in which to have lived. Indeed, his own life was a miracle; let him make no mistake about it; here he was, in the prime of life, walking to his house in Westminster to tell Clarissa that he loved her. Happiness is this he thought.

Old Rekohu’s claim to singularity, however, lay in its unique pacific creed. Since time immemorial, the Moriori’s priestly caste dictated that whosoever spilt a man’s blood killed his own mana - his honor, his worth, his standing & his soul. No Moriori would shelter, feed, converse with, or even see the persona non grata. If the ostracized murderer survived his first winter, the desperation of solitude usually drove him to a blowhole on Cape Young, where he took his life. Consider this, Mr. D’Arnoq urged us. Two thousand savages (Mr. Evans’s best guess) enshrine “Thou Shalt Not Kill” in word & in deed & frame an oral “Magna Carta” to create a harmony unknown elsewhere for the sixty centuries since Adam first tasted the fruit of the Tree of Knowledge. War was as alien a concept to the Moriori as the telescope is to the Pygmy. Peace, not a hiatus betwixt wars but millennia of imperishable peace, rules these far-flung islands. Who can deny Old Rekohu lay closer to More’s Utopia than our States of Progress governed by war-hungry princelings in Versailles & Vienna, Washington & Westminster? “Here,” declaimed Mr. D’Arnoq, “and where only, were those elusive phantasms, those noble savages, framed in flesh & blood!” (Henry, as we later made our back to the Musket confessed, “I could never describe a race of savages too backwards to throw a spear as ‘noble.

Unregenerate men perform many actions, good so far as their external relations to their fellow-men are concerned. But love to God is the foundation-principle upon which all moral duties rest, just as our relation to God is the fundamental relation upon which all our other relations rest.

Cities were in her bones. Her fellow passengers could complain of smuts and smells, of the incredible chaos of carriages and wagons, but Eliza enjoyed her glimpses of a Mayfair wedding, a woman hitting another woman with a broom on the Charing Cross Road and a band of Ethiopian minstrels outside Westminster.

For having lived in Westminster — how many years now? over twenty, — one feels even in the midst of the traffic, or waking at night, Clarissa was positive, a particular hush, or solemnity; an indescribable pause; a suspense (but that might be her heart, affected, they said, by influenza) before Big Ben strikes. There!

The night,” he wrote, “was cloudless and starry, with the moon rising over Westminster. Nothing could have been more beautiful and the searchlights interlaced at certain points on the horizon, the star-like flashes in the sky where shells were bursting, the light of distant fires, all added to the scene. It was magnificent and terrible: the spasmodic drone of enemy aircraft overhead; the thunder of gunfire, sometimes close sometimes in the distance; the illumination, like that of electric trains in peace-time, as the guns fired; and the myriad stars, real and artificial, in the firmament. Never was there such a contrast of natural splendor and human vileness.

But who can explain Westminster Bridge Road or Liverpool Street in the morning -- the city inhaling -- or the same thorough-fares in the evening -- the city exhaling her exhausted air? We reach in desperation beyond the fog, beyond the very stars, the voids of the universe are ransacked to justify the monster, and stamped with a human face.

West Country novelist Thomas Hardy almost did not survive his birth in 1840 because everyone thought he was stillborn. He did not appear to be breathing and was put to one side for dead. The nurse attending the birth only by chance noticed a slight movement that showed the baby was in fact alive. He lived to be 87 and gave the world 18 novels, including some of the most widely read in English literature. When he did die, there was controversy over where he should be laid to rest. Public opinion felt him too famous to lie anywhere other than in Poets’ Corner in Westminster Abbey, the national shrine. He, however, had left clear instructions to be buried in Stinsford, near his birthplace and next to his parents, grandparents, first wife and sister. A compromise was brokered. His ashes were interred in the Abbey. His heart would be buried in his beloved home county. The plan agreed, his heart was taken to his sister’s house ready for burial. Shortly before, as it lay ready on the kitchen table, the family cat grabbed it and disappeared with it into the woods. Although, simultaneously with the national funeral in Westminster Abbey, a burial ceremony took place on 16 January 1928, at Stinsford, there is uncertainty to this day as to what was in the casket: some say it was buried empty; others that it contained the captured cat which had consumed the heart.

The South African coal miner, or the African digging for roots in the bush, or the Algerian mason working in Paris, not only have no reason to bow down before Shakespeare, or Descartes, or Westminster Abbey, or the cathedral at Chartres: they have, once these monuments intrude on their attention, no honorable access to them. Their apprehension of this history cannot fail to reveal to them that they have been robbed, maligned, and rejected: to bow down before that history is to accept that history’s arrogant and unjust judgment. This is why, ultimately, all attempts at dialogue between the subdued and subduer, between those placed within history and those dispersed outside, break down.

Sometimes the only difference between myth and truth is the spelling.

Miss Patty and Miss Maria are hardly such stuff as dreams are made of," laughed Anne. "Can you fancy them `globe-trotting' -- especially in those shawls and caps?" "I suppose they'll take them off when they really begin to trot," said Priscilla, "but I know they'll take their knitting with them everywhere. They simply couldn't be parted from it. They will walk about Westminster Abbey and knit, I feel sure...

In the late 1830s the Chinese government issued a ban on drug trafficking, but British drug merchants simply ignored the law. Chinese authorities began to confiscate and destroy drug cargos. The drug cartels had close connections in Westminster and Downing Street – many MPs and Cabinet ministers in fact held stock in the drug companies – so they pressured the government to take action. In 1840 Britain duly declared war on China in the name of ‘free trade’.

7. Works done by unregenerate men, although for the matter of them they may be things which God commands; and of good use both to themselves and others: yet, because they proceed not from an heart purified by faith; nor are done in a right manner,according to the Word; nor to a right end, the glory of God, they are therefore sinful, and cannot please God, or make a man meet to receive grace from God: and yet, their neglect of them is more sinful and displeasing unto God.

The Limit of this obligation to obedience [to the civil government] will be found only when we are commanded to do something contrary to the to the superior authority of God (Acts iv. 19; v. 29); or when the civil government has become so radically and incurably corrupt that it has ceased to accomplish the ends for which it was established. When that point has unquestionably been reached, when all means of redress have been exhausted without avail, when there appears no prospect of securing reform in the government itself, and some good prospect of securing it by revolution, then it is the privilege and duty of a Christian people to change their government - peacefully if they may, forcibly if they must.

Darwin was often honored in his lifetime, but never for On the Origin of Species or Descent of Man. When the Royal Society bestowed on him the prestigious Copley Medal it was for his geology, zoology, and botany, not evolutionary theories, and the Linnaean Society was similarly pleased to honor Darwin without embracing his radical notions. He was never knighted, though he was buried in Westminster Abbey—next to Newton. He died at Down in April 1882. Mendel died two years later.

5. The reading of the Scriptures with godly fear, the sound preaching, and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence; singing of psalms with grace in heart; as also the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God: besides religious oaths, vows solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner. Another element of true worship is the "signing of psalms with grace in the heart." It will be observed that the Confession does not acknowledge the legitimacy of the use of modern hymns in the worship of God, but rather only the psalms of the Old Testament. It is not generally realized today that Presbyterian (and many other Reformed) churches originally used only the inspired psalms, hymns and songs of the biblical Psalter in divine worship, but such is the case. The Westminster Assembly not only expressed the conviction that the psalms should be sung in divine worship, but implemented it by preparing a metrical version of the Psalter for use in the churches. This is not the place to attempt a consideration of this question. But we must record our conviction that the Confession is correct at this point. It is correct, we believe, because it has never been proved that God has commanded his Church to sing the uninspired compositions of men rather than or along with the inspired songs, hymns, and psalms of the Psalter in divine worship.

Finally, it is wrong to say that "nothing" is more basic to the identity of the church than suffering. Nothing is more basic to the identity of the institutional church than the preaching of the gospel, the correct administration of the sacraments, and the worship of God in Spirit and in truth (Westminster Confession of Faith, 25.4). Nothing is more basic to the identity of the individual Christian than faith, hope, obedience, and love, the fruit of the Spirit (cf. 1 Cor. 13:4-13; Gal. 5:22-24; 1 John 2:3; 3:10, 24; 4:7-21; 5:1-3).

4. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God.

By the close of the nineteenth century her studies with her father were being supplemented by tuition in the classics from Dr Warr of King’s College, Kensington, and from Clara Pater, sister of the English essayist and critic Walter Pater (1839–94). Woolf was very fond of Clara and an exchange between them later became the basis for her short story ‘Moments of Being: Slater’s Pins Have No Points’ (1928). Thoby boarded at Clifton College, Bristol, Adrian was a dayboy at Westminster School, and Vanessa attended Cope’s School of Art. Thoby, and later Adrian, eventually went to Trinity College, Cambridge, and Vanessa undertook training in the visual arts (attending the Slade School of Fine Art for a while). From 1902 Virginia’s tuition in classics passed from Clara Pater to the very capable Janet Case, one of the first graduates from Girton College, Cambridge, and a committed feminist. The sisters visited Cambridge a number of times to meet Thoby, whose friends there included Clive Bell 1881–1964), Lytton Strachey (1880– 1932), Leonard Woolf (1880–1969) and Saxon Sydney-Turner.

When the Bolide Fragmentation Rate shot up through a certain level on Day 701, marking the formal beginning of the White Sky, a number of cultural organizations launched programs that they had been planning since around the time of the Crater Lake announcement. Many of these were broadcast on shortwave radio, and so Ivy had her pick of programs from Notre Dame, Westminster Abbey, St. Patrick’s Cathedral, the Imperial Palace in Tokyo, Tiananmen Square, the Potala Palace, the Great Pyramids, the Wailing Wall. After sampling all of them she locked her radio dial on Notre Dame, where they were holding the Vigil for the End of the World and would continue doing so until the cathedral fell down in ruins upon the performers’ heads and extinguished all life in the remains of the building. She couldn’t watch it, since video bandwidth was scarce, but she could imagine it well: the Orchestre Philharmonique de Radio France, its ranks swollen by the most prestigious musicians of the Francophone world, all dressed in white tie and tails, ball gowns and tiaras, performing in shifts around the clock, playing a few secular classics but emphasizing the sacred repertoire: masses and requiems. The music was marred by the occasional thud, which she took to be the sonic booms of incoming bolides. In most cases the musicians played right through. Sometimes a singer would skip a beat. An especially big boom produced screams and howls of dismay from the audience, blended with the clank and clatter of shattered stained glass raining to the cathedral’s stone floor. But for the most part the music played sweetly, until it didn’t. Then there was nothing.

Did you ever hear what happened to Oliver Cromwell’s head? It was originally lashed to the roof of Westminster Hall as a potent warning not to mess with the government of the day, but in 1685 a violent storm blew it off its perch and a captain of the guard had it away and hid it up his chimney, where it stayed until he admitted the crime on his death bed. So can you picture the scene? Cromwell died in 1658. 27 years later this geezer nicks his head and shoves it up his chimney. He’s about to croak it, the whole family’s gathered around his death bed, everybody’s in tears and they’re all wondering if he’ll come out with any famous last words. Perhaps, “Farewell, my children, forever. I go to your father,” or maybe, “Let us pass over the river and rest under the shade of the trees,” or even, “Don’t let it end like this, tell them I said something.” Not this fucking joker! No! What does he say? He says, “Here Jackie, the sausages tasted a bit off tonight. Did I ever tell you I nicked Oliver Cromwell’s head and shoved it up the chimney? It’s still there,” and he draws back the veil of his earthly life and succumbs to eternal peace. They all look at each other, “What did he fucking say?” “He said he nicked Oliver Cromwell’s head.” “What do you mean; he nicked Oliver Cromwell’s head?” “That’s what he said, don’t blame me!” “Fuck’s sake!” “Well, do you think we should look?” “Don’t talk bollocks! You honestly want to look up the chimney to see if Oliver Cromwell’s head’s up there?” “I’m just saying …..” Anyway, one of them had a look up the chimney, found the head and by 1710 it was appearing in a freak show under the banner, ‘The Monster’s Head.’ True story

During our glorious year of 1974–5, while I was dithering over gravitational waves, and Stephen was leading our merged group in black hole research, Stephen himself had an insight even more radical than his discovery of Hawking radiation. He gave a compelling, almost airtight proof that, when a black hole forms and then subsequently evaporates away completely by emitting radiation, the information that went into the black hole cannot come back out. Information is inevitably lost. This is radical because the laws of quantum physics insist unequivocally that information can never get totally lost. So, if Stephen was right, black holes violate a most fundamental quantum mechanical law. How could this be? The black hole’s evaporation is governed by the combined laws of quantum mechanics and general relativity—the ill-understood laws of quantum gravity; and so, Stephen reasoned, the fiery marriage of relativity and quantum physics must lead to information destruction. The great majority of theoretical physicists find this conclusion abhorrent. They are highly sceptical. And so, for forty-four years they have struggled with this so-called information-loss paradox. It is a struggle well worth the effort and anguish that have gone into it, since this paradox is a powerful key for understanding the quantum gravity laws. Stephen himself, in 2003, found a way that information might escape during the hole’s evaporation, but that did not quell theorists’ struggles. Stephen did not prove that the information escapes, so the struggle continues. In my eulogy for Stephen, at the interment of his ashes at Westminster Abbey, I memorialised that struggle with these words: “Newton gave us answers. Hawking gave us questions. And Hawking’s questions themselves keep on giving, generating breakthroughs decades later. When ultimately we master the quantum gravity laws, and comprehend fully the birth of our universe, it may largely be by standing on the shoulders of Hawking.

Consider this, Mr. D’Arnoq urged us. Two thousand savages (Mr. Evans’s best guess) enshrine “Thou Shalt Not Kill” in word & in deed & frame an oral “Magna Carta” to create a harmony unknown elsewhere for the sixty centuries since Adam tasted the fruit of the Tree of Knowledge. War was as alien a concept to the Moriori as the telescope is to the Pygmy. Peace, not a hiatus betwixt wars but millennia of imperishable peace, rules these far-flung islands. Who can deny Old Rēkohu lay closer to More’s Utopia than our States of Progress governed by war-hungry princelings in Versailles & Vienna, Washington & Westminster? “Here,” declaimed Mr. D’Arnoq, “and here only, were those elusive phantasms, the noble savages, framed in flesh & blood!

But where are we going?" Glancing back at her,he smiled a wicked smile. "Westminster." "Westminster! Now? What about the Feast of the Circumcision of Our Lord? I'm the First Footer! I can't just leave." Ranulf came back in and gave her a comforting kiss on the forehead before placing a softer one on her lips. Unfortunately, that is one tradition we must break.So pack only what is necessary and don your warmest gown." Bronwyn's heart started pounding as she realized just who Ranulf intended to see and confront. "What are you planning to do to Luc?" But the question was issued to an empty corridor. Ranulf was gone, and the next time she was to see him,they would be riding out of Hunswick at a speed she wouldn't understand for another three days.

The failure of the Crusades intensified anti-Jewish persecutions in Europe. Banned from owning land or joining trading companies, forced to wear special clothing, Jews were often involved in moneylending, supposedly taboo for Christians. Kings borrowed money from them, and so protected them, but whenever society was strained, by recession or plague, they were attacked. In 1144, after a boy was murdered in Norwich, England, Jews were accused of killing Christian children to make Passover matzoh, unleashing the ‘blood libel’ which in various forms – but always featuring a conspiracy of Jews to harm non-Jews – reverberates down to the twenty-first century. It spread: in 1171, it hit Blois, France, where thirty-three Jews (seventeen women) were burned alive. In the failed state of England, where Henry III struggled to maintain royal power in the face of endemic noble revolt, both king and rebels borrowed from a wealthy banker, David of Oxford. After David’s death, his widow Licoricia of Winchester, the richest non-noble in England, lent to both sides, partly funding the building of Westminster Abbey. But her murder in 1277 showed the perils of being a prominent Jew. In 1290, Henry’s son Edward I expelled the Jews from England. Yet in 1264 Bolesław, duke of Poland, had granted the Statute of Kalisz which gave Jews the right to trade and worship freely and banned the blood libel, legislating against Christian conspiracy theories and denunciations: ‘Accusing Jews of drinking Christian blood is expressly prohibited,’ declared the Statute. ‘If, despite this, a Jew should be accused of murdering a Christian child, such charge must be sustained by testimony of three Christians and three Jews.’ Poland would be a Jewish sanctuary for many centuries.

That City of yours is a morbid excrescence. Wall Street is a morbid excrescence. Plainly it's a thing that has grown out upon the social body rather like -- what do you call it? -- an embolism, thrombosis, something of that sort. A sort of heart in the wrong place, isn't it? Anyhow -- there it is. Everything seems obliged to go through it now; it can hold up things, stimulate things, give the world fever or pain, and yet all the same -- is it necessary, Irwell? Is it inevitable? Couldn't we function economically quite as well without it? Has the world got to carry that kind of thing for ever? "What real strength is there in a secondary system of that sort? It's secondary, it's parasitic. It's only a sort of hypertrophied, uncontrolled counting-house which has become dominant by falsifying the entries and intercepting payment. It's a growth that eats us up and rots everything like cancer. Financiers make nothing, they are not a productive department. They control nothing. They might do so, but they don't. They don't even control Westminster and Washington. They just watch things in order to make speculative anticipations. They've got minds that lie in wait like spiders, until the fly flies wrong. Then comes the debt entanglement. Which you can break, like the cobweb it is, if only you insist on playing the wasp. I ask you again what real strength has Finance if you tackle Finance? You can tax it, regulate its operations, print money over it without limit, cancel its claims. You can make moratoriums and jubilees. The little chaps will dodge and cheat and run about, but they won't fight. It is an artificial system upheld by the law and those who make the laws. It's an aristocracy of pickpocket area-sneaks. The Money Power isn't a Power. It's respectable as long as you respect it, and not a moment longer. If it struggles you can strangle it if you have the grip...You and I worked that out long ago, Chiffan... "When we're through with our revolution, there will be no money in the world but pay. Obviously. We'll pay the young to learn, the grown-ups to function, everybody for holidays, and the old to make remarks, and we'll have a deuce of a lot to pay them with. We'll own every real thing; we, the common men. We'll have the whole of the human output in the market. Earn what you will and buy what you like, we'll say, but don't try to use money to get power over your fellow-creatures. No squeeze. The better the economic machine, the less finance it will need. Profit and interest are nasty ideas, artificial ideas, perversions, all mixed up with betting and playing games for money. We'll clean all that up..." "It's been going on a long time," said Irwell. "All the more reason for a change," said Rud.

A DINNER AT POPLAR WALK This is the first published work of Charles Dickens, which appeared in the Monthly Magazine in December 1833. It was later retitled Mr. Minns and His Cousin and can also be found in Sketches by Boz. However, since it is the beginning of the great writer’s oeuvre, it is presented at the very front of this collection. In reading this short story, we can at once detect the inimitable nature of Dickensian writing: varied characters, telling human and social understanding and, of course, hilarious comedy. Here is an account by Dickens, explaining how he felt when first publishing this story: “...my first copy of the Magazine in which my first effusion - dropped stealthily one evening at twilight, with fear and trembling, into a dark letter-box, in a dark office, up a dark court in Fleet Street - appeared in all the glory of print; on which memorable occasion - how well I recollect it! - I walked down to Westminster Hall, and turned into it for half-an-hour, because my eyes were so dimmed with joy and pride, that they could not

I have had so many Dwellings, Nat, that I know these Streets as well as a strowling Beggar: I was born in this Nest of Death and Contagion and now, as they say, I have learned to feather it. When first I was with Sir Chris. I found lodgings in Phenix Street off Hogg Lane, close by St Giles and Tottenham Fields, and then in later times I was lodged at the corner of Queen Street and Thames Street, next to the Blew Posts in Cheapside. (It is still there, said Nat stirring up from his Seat, I have passed it!) In the time before the Fire, Nat, most of the buildings in London were made of timber and plaister, and stones were so cheap that a man might have a cart-load of them for six-pence or seven-pence; but now, like the Aegyptians, we are all for Stone. (And Nat broke in, I am for Stone!) The common sort of People gawp at the prodigious Rate of Building and exclaim to each other London is now another City or that House was not there Yesterday or the Situacion of the Streets is quite Changd (I contemn them when they say such things! Nat adds). But this Capital City of the World of Affliction is still the Capitol of Darknesse, or the Dungeon of Man's Desires: still in the Centre are no proper Streets nor Houses but a Wilderness of dirty rotten Sheds, allways tumbling or takeing Fire, with winding crooked passages, lakes of Mire and rills of stinking Mud, as befits the smokey grove of Moloch. (I have heard of that Gentleman, says Nat all a quiver). It is true that in what we call the Out-parts there are numberless ranges of new Buildings: in my old Black-Eagle Street, Nat, tenements have been rais'd and where my Mother and Father stared without understanding at their Destroyer (Death! he cryed) new-built Chambers swarm with life. But what a Chaos and Confusion is there: meer fields of Grass give way to crooked Passages and quiet Lanes to smoking Factors, and these new Houses, commonly built by the London workmen, are often burning and frequently tumbling down (I saw one, says he, I saw one tumbling!). Thus London grows more Monstrous, Straggling and out of all Shape: in this Hive of Noise and Ignorance, Nat, we are tyed to the World as to a sensible Carcasse and as we cross the stinking Body we call out What News? or What's a clock? And thus do I pass my Days a stranger to mankind. I'll not be a Stander-by, but you will not see me pass among them in the World. (You will disquiet your self, Master, says Nat coming towards me). And what a World is it, of Tricking and Bartering, Buying and Selling, Borrowing and Lending, Paying and Receiving; when I walk among the Piss and Sir-reverence of the Streets I hear, Money makes the old Wife trot, Money makes the Mare to go (and Nat adds, What Words won't do, Gold will). What is their God but shineing Dirt and to sing its Devotions come the Westminster-Hall-whores, the Charing-cross whores, the Whitehall whores, the Channel-row whores, the Strand whores, the Fleet Street whores, the Temple-bar whores; and they are followed in the same Catch by the Riband weavers, the Silver-lace makers, the Upholsterers, the Cabinet-makers, Watermen, Carmen, Porters, Plaisterers, Lightemen, Footmen, Shopkeepers, Journey-men... and my Voice grew faint through the Curtain of my Pain.

5. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the old Testament.

Pero quería volver con algo entre las manos. ¿Flores? Sí, flores, porque no se fiaba de su gusto para el oro; cualquier tipo de flores, rosas, orquídeas, para celebrar lo que era, se viera como se viera, un acontecimiento; aquello que sintió por Clarissa cuando hablaban de Peter Walsh en el almuerzo; y es que nunca hablaban de ello, nunca, desde hacía años, habían hablado de ello; cosa que, pensó, agarrando sus rosas rojas y blancas (un ramo grande envuelto en papel de seda), es el mayor error del mundo. Llega el momento en que no se puede decir; uno es demasiado tímido para decirlo, pensó, manoseando sus seis o doce peniques sueltos en el bolsillo, emprendiendo el camino hacia Westminster con su gran ramo de rosas pegado al cuerpo, para decir sencillamente, con estas palabras (pensara lo que pensara de él), entregándole las flores: 'Te quiero.' ¿Por qué no? Realmente era un milagro, si pensábamos en la guerra y en los miles de pobres muchachos, con toda la vida por delante, enterrados a tropel, medio olvidados ya; era un milagro. Aquí estaba él caminando por Londres para ir a decirle a Clarissa, con estas palabras, que la quería. Algo que no se dice nunca, pensó. En parte, es por pereza; en parte, es por timidez.

No, I have a plan and I’m sticking to it. Quitting notwithstanding.” Helen was skeptical. “Describe your supposed plan.” I leaned back in my chair and counted off on my fingers. “First, get accepted to the California bar, check; move to LA, check; get a good job; put Emily in an excellent elementary school; get a reliable babysitter; work my ass off to pay for the school and the babysitter; get Emily into Westminster; make partner so I can afford Westminster; get Emily through middle and high school without her getting arrested, pregnant, or addicted to methamphetamines; get her into a good college; get promoted so I can afford the good college; keep working my ass off to pay for the whole four years; help her get a good job; then go out into the backyard, dig myself a big hole, and sit in it.” “Wow,” said Helen. “That’s quite a detailed plan.” “Yup. You know me, I like to achieve my goals.” “When did you come up with that plan?” “When the second line appeared on the pregnancy test.” “And you haven’t deviated from your plan for the last seventeen years?” I shook my head. “Jesus, Jess, what happened to you? When we were in college you were stubborn, sure, and yes, you liked a goal, but since when did simply sticking to a plan become the goal?

Porque de tanto vivir en Westminster - ¿cuántos años ya?... más de veinte - sientes, aun en medio del tráfico, o al despertarte de noche, Clarissa estaba segurísima, una quietud particular, o mejor cierta solemnidad; una pausa indescriptible; un suspense (aunque eso podía ser del corazón, según decían aquejado de gripe) antes de que el Big Ben diese la hora. ¡Ahora! El reloj tronó. Primero un aviso, musical; luego la hora, irrevocable. Los círculos de plomo se disolvieron en el aire. ¡Qué locos estamos!, pensó cruzando Victoria Street. Porque sólo Dios sabe por qué nos gusta tanto, por qué lo vemos así, por qué lo inventamos, por qué construimos todo esto que nos rodea, y lo destrozamos para volverlo a crear de nuevo; pero si hasta los mismísimos mendigos, los miserables más desesperados sentados en los portales (beben su destrucción) hacen lo mismo; y eso no lo pueden solucionar las leyes del Parlamento y por una y misma razón: aman a la vida. En los ojos de la gente, en el vaivén, el caminar y la caminata; en el estruendo y el tumulto; en los coches, automóviles, omnibuses, camiones, hombres-anuncio que van y vienen de un lado a otro; en las bandas de música; organillos; en el triunfo, y en el tintineo y en el extraño canto de algún aeroplano que pasaba volando estaba lo que ella amaba: la vida; Londres; este momento de junio.

[I] Appreciation. To glorify God is to set God highest in our thoughts, and to have a venerable esteem of him... There is in God all that may draw forth both wonder and delight; there is a constellation of all beauties; he is prima causa, the original and springhead of being, who sheds a glory upon the creature. We glorify God when we are God-admirers; admire his attributes, which are the glistening beams by which the divine nature shines forth; his promises which are the charter of free grace, and the spiritual cabinet where the pearl of price is hid; the noble effects of his power and wisdom in making the world, which is called 'the work of his fingers.' Psa 8:3. To glorify God is to have God-admiring thoughts; to esteem him most excellent, and search for diamonds in this rock only.

Others have suggested that the disciples deliberately lied, thus spreading the story that Jesus had risen from the dead in order to keep their movement going. But this becomes preposterous when we remember that the disciples were willing to die rather than to deny that Jesus rose from the dead. Some say that they just cannot believe “the story of the miracle." But the trouble is, that they must then decide what to do with the “miracle of the story." That is, they are left with the insoluble problem of how such a sober story could ever have been written. The story is either true, or else it is the product of insanity or wickedness. And, after nearly two thousand years, no one has been able to show that it comes from either insane or wicked men. No satisfactory explanation has come forth except to believe that it actually did happen.

saw nothing finer or more moving in Russia than Tolstoy’s grave. That illustrious place of pilgrimage lies out of the way, alone in the middle of the woods. A narrow footpath leads to the mound, nothing but a rectangle of soil raised above ground level, with no one guarding or keeping watch on it, only two huge trees casting their shade. Leo Tolstoy planted those trees himself, so his granddaughter told me beside his grave. When he and his brother Nikolai were boys, they had heard one of the village women say that a place where you planted trees would be a happy one. So they planted two saplings, partly as a kind of game. Only later did the old man remember that promise of happiness, and then he expressed a wish to be buried under the trees he had planted. And his wish was carried out. In its heart-rending simplicity, his grave is the most impressive place of burial in the world. Just a small rectangular mound in the woods with trees overhead, no cross, no tombstone, no inscription. The great man who suffered more than anyone from his own famous name and reputation lies buried there, nameless, like a vagabond who happened to be found nearby or an unknown soldier. No one is forbidden to visit his last resting place; the flimsy wooden fence around it is not kept locked. Nothing guards that restless man’s final rest but human respect for him. While curious sightseers usually throng around the magnificence of a tomb, the compelling simplicity of this place banishes any desire to gape. The wind rushes like the word of God over the nameless grave, and no other voice is heard. You could pass the place without knowing any more than that someone is buried here, a Russian lying in Russian earth. Napoleon’s tomb beneath the marble dome of Les Invalides, Goethe’s in the grand-ducal vault at Weimar, the tombs in Westminster Abbey are none of them as moving as this silent and movingly anonymous grave somewhere in the woods, with only the wind whispering around it, uttering no word or message of its own.

This new surge in morale had nothing to do with Churchill’s speech and everything to do with his gift for understanding how simple gestures could generate huge effects. What had infuriated Londoners was that during these night raids the Luftwaffe seemed free to come and go as it wished, without interference from the night-blind RAF and the city’s strangely quiescent anti-aircraft guns. Gun crews were under orders to conserve ammunition and fire only when aircraft were sighted overhead and, as a consequence, did little firing at all. On Churchill’s orders, more guns were brought to the city, boosting the total to nearly two hundred, from ninety-two. More importantly, Churchill now directed their crews to fire with abandon, despite his knowing full well that guns only rarely brought down aircraft. The orders took effect that Wednesday night, September 11. The impact on civic morale was striking and immediate. Crews blasted away; one official described it as “largely wild and uncontrolled shooting.” Searchlights swept the sky. Shells burst over Trafalgar Square and Westminster like fireworks, sending a steady rain of shrapnel onto the streets below, much to the delight of London’s residents. The guns raised “a momentous sound that sent a chattering, smashing, blinding thrill through the London heart,” wrote novelist William Sansom. Churchill himself loved the sound of the guns; instead of seeking shelter, he would race to the nearest gun emplacement and watch. The new cacophony had “an immense effect on people’s morale,” wrote private secretary John Martin. “Tails are up and, after the fifth sleepless night, everyone looks quite different this morning—cheerful and confident. It was a curious bit of mass psychology—the relief of hitting back.” The next day’s Home Intelligence reports confirmed the effect. “The dominating topic of conversation today is the anti-aircraft barrage of last night. This greatly stimulated morale: in public shelters people cheered and conversation shows that the noise brought a shock of positive pleasure.

However we decide to apportion the credit for our improved life spans, the bottom line is that nearly all of us are better able today to resist the contagions and afflictions that commonly sickened our great-grandparents, while having massively better medical care to call on when we need it. In short, we have never had it so good. Or at least we have never had it so good if we are reasonably well-off. If there is one thing that should alarm and concern us today, it is how unequally the benefits of the last century have been shared. British life expectancies might have soared overall, but as John Lanchester noted in an essay in the London Review of Books in 2017, males in the East End of Glasgow today have a life expectancy of just fifty-four years—nine years less than a man in India. In exactly the same way, a thirty-year-old black male in Harlem, New York, is at much greater risk of dying than a thirty-year-old male Bangladeshi from stroke, heart disease, cancer, or diabetes. Climb aboard a bus or subway train in almost any large city in the Western world and you can experience similar vast disparities with a short journey. In Paris, travel five stops on the Metro’s B line from Port-Royal to La Plaine—Stade de France and you will find yourself among people who have an 82 percent greater chance of dying in a given year than those just down the line. In London, life expectancy drops reliably by one year for every two stops traveled eastward from Westminster on the District Line of the Underground. In St. Louis, Missouri, make a twenty-minute drive from prosperous Clayton to the inner-city Jeff-Vander-Lou neighborhood and life expectancy drops by one year for every minute of the journey, a little over two years for every mile. Two things can be said with confidence about life expectancy in the world today. One is that it is really helpful to be rich. If you are middle-aged, exceptionally well-off, and from almost any high-income nation, the chances are excellent that you will live into your late eighties. Someone who is otherwise identical to you but poor—exercises as devotedly, sleeps as many hours, eats a similarly healthy diet, but just has less money in the bank—can expect to die between ten and fifteen years sooner. That’s a lot of difference for an equivalent lifestyle, and no one is sure how to account for it.