Sunday, 21 May 2017

Caritas - On Distinguishing Charity from Giving

That Isn't Shame - it's Humility and Modesty.

There is Nothing Shameful in Not Having Any Money.

There is something something shameful in begging for money by making people feel guilty.

Self-Love is not So Vile a Sin as Self-Neglecting.


Charity has two parts: love of God and love of man, which includes both love of one’s neighbor and one’s self.

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there beknowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.
When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
And now abideth faith, hope, charity, these three; but the greatest of these is charity.

Charity is held to be the ultimate perfection of the human spirit, because it is said to both glorify and reflect the nature of God

Confusion can arise from the multiple meanings of the English word “love”. 

The love that is caritasis distinguished by its origin, being divinely infused into the soul, and by its residing in the will rather than emotions, regardless of what emotions it stirs up. According to Aquinas, charity is an absolute requirement for happiness, which he holds as man’s last goal.

1822 Charity is the theological virtue by which we love God above all things for his own sake, and our neighbor as ourselves for the love of God. 
1823 Jesus makes charity the new commandment.96 By loving his own "to the end,"97 he makes manifest the Father's love which he receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. Whence Jesus says: "As the Father has loved me, so have I loved you; abide in my love." And again: "This is my commandment, that you love one another as I have loved you."98
1824 Fruit of the Spirit and fullness of the Law, charity keeps the commandments of God and his Christ: "Abide in my love. If you keep my commandments, you will abide in my love."99
1825 Christ died out of love for us, while we were still "enemies."100 The Lord asks us to love as he does, even our enemies, to make ourselves the neighbor of those farthest away, and to love children and the poor as Christ himself.101
The Apostle Paul has given an incomparable depiction of charity: "charity is patient and kind, charity is not jealous or boastful; it is not arrogant or rude. Charity does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Charity bears all things, believes all things, hopes all things, endures all things."102
1826 "If I . . . have not charity," says the Apostle, "I am nothing." Whatever my privilege, service, or even virtue, "if I . . . have not charity, I gain nothing."103 Charity is superior to all the virtues. It is the first of the theological virtues: "So faith, hope, charity abide, these three. But the greatest of these is charity."104
1827 The practice of all the virtues is animated and inspired by charity, which "binds everything together in perfect harmony";105 it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love. 
1828 The practice of the moral life animated by charity gives to the Christian the spiritual freedom of the children of God. He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of him who "first loved us":106
If we turn away from evil out of fear of punishment, we are in the position of slaves. If we pursue the enticement of wages, . . . we resemble mercenaries. Finally if we obey for the sake of the good itself and out of love for him who commands . . . we are in the position of children.107
1829 The fruits of charity are joy, peace, and mercy; charity demands beneficence and fraternal correction; it is benevolence; it fosters reciprocity and remains disinterested and generous; it is friendship and communion: Love is itself the fulfillment of all our works. There is the goal; that is why we run: we run toward it, and once we reach it, in it we shall find rest.108

96 Cf. Jn 13:34.
97 Jn 13:1.
98 Jn 15:9,12.
99 Jn 15:9-10; cf. Mt 22:40; Rom 13:8-10.
100 Rom 5:10.
101 Cf. Mt 5:44; Lk 10:27-37; Mk 9:37; Mt 25:40, 45.
102 1 Cor 13:4-7.
103 1 Cor 13:1-4.
104 1 Cor 13:13.
105 Col 3:14.
106 Cf. 1 Jn 4:19.
107 St. Basil, Reg. fus. tract., prol. 3:PG 31,896B.
108 St. Augustine, In ep. Jo. 10,4:PL 35,2057.


Maimonides’ Eight Levels of Giving

Mishneh Torah, Laws of Tzedakah, 10:7–14

There are eight levels of giving, each greater than the next.

[1] The greatest level, above which there is no greater, is to support a fellow Jew by endowing him with a gift or loan [given on a commercial basis], or entering into a partnership with him, or finding employment for him, in order to strengthen his hand until he need no longer be dependent upon others . . .

[2] A lesser level of giving than this is to give to the poor without knowing to whom one gives, and without the recipient knowing from who he received. 

For this is performing a mitzvah solely for the sake of Heaven

This is like the “anonymous fund” that was in the Holy Temple [in Jerusalem].

There the righteous gave in secret, and the good poor profited in secret. 

Giving to a Tzedakah fund is similar to this mode of giving, though one should not contribute to a Tzedakah fund unless one knows that the person appointed over the fund is trustworthy and wise and a proper administrator, like Rabbi Chananyah ben Teradyon.

[3] A lesser level of giving than this is when one knows to whom one gives, but the recipient does not know his benefactor. 

The greatest sages used to walk about in secret and put coins in the doors of the poor. 

It is worthy and truly good to do this, if those who are responsible for distributing Tzedakah are not trustworthy.

[4] A lesser level of giving than this is when one does not know to whom one gives, but the poor person does know his benefactor. 

The greatest sages used to tie coins into their robes and throw them behind their backs, and the poor would come up and pick the coins out of their robes, so that they would not be ashamed.

[5] A lesser level than this is when one gives to the poor person directly into his hand, but gives before being asked.

[6] A lesser level than this is when one gives to the poor person after being asked.

[7] A lesser level than this is when one gives inadequately, but gives gladly and with a smile.

[8] A lesser level than this is when one gives unwillingly.

Uruk-Hai : People That Came Out of The Earth

To Serve in Heaven 
Or Rule in Hell..?

"Do you know how the Orcs first came to be? They were Elves once, taken by the Dark Lord, tortured and mutilated. A ruined and terrible form of life. And now, perfected. My fighting Uruk-hai."

"This is no rabble of mindless Orcs. These are the Uruk-hai, their armor thick and their shields broad..."

The Kurgans were an ancient people from the steppes of Russia.

For amusement, they tossed children into pits with hungry dogs to fight for meat.

The Kurgan.

He is the strongest of The Immortals.

He is the Perfect Warrior.

If he wins The Prize, mortal Man would suffer an Eternity of Darkness.

How do you fight such a savage?

Hmm. With Heart, Faith, and Steel.

In the End, There Can Be Only One.

Ahmed Ibn Fahdlan: 
They think they are bears... they want us to think they are bears... 
Hey, how do you hunt a bear? 

Weath the Musician: 
Chase it down with dogs. What...? 

Ahmed Ibn Fahdlan: 
How do you hunt a bear in Winter? 

Herger the Joyous: 
Go in its cave with spears. 

Ahmed Ibn Fahdlan: 
Where is a cave? 

Weath the Musician: [realizing] 
It's in The Earth. 

Edgtho the Silent: [Returns from scouting] 
The next glen, many fires. 


There's always a Cave...

North amid their noisome pits lay the first of the great heaps and hills of slag and broken rock and blasted earth, the vomit of the maggot-folk of Mordor; but south and now near loomed the great rampart of Cirith Gorgor, and the Black Gate amidmost, and the two Towers of the Teeth tall and dark upon either side.

 I don’t take order from Orc-maggots.
The White Man has waited all His life to be Greater than God.

There actually, is a Law invoked with alla' this, which is higher  than Man Law.

" For the people that are in this Core of Negativity,

We have accepted responsibility to put pressure on Them. 

that maybe They perceive themselves to be Goliath, but 
We are always reminding Them that David is within their reach -

We don't ever want Them to think that what They regard as so absolute, so evil, so grand, so royal, that can never be defeated contradicts The Law of what goes on.

And if We can accept the principle of

" You Reap What You Sow "

and if "Reap What You Sow" is True;
And one compiles years of ugly sowing...

Then, somewhere, The Seed is gonna come due -

" Through Whom? " and " When? " will it manifest..?

And if you believe that it will never happen, then What You Believe has a crack in it.

Do you have faith, that when people fail in their opportunity to rule fairly and equitably that They will be robbed of that opportunity, when others who seek to be  - 

It's a dangerous word 

- Responsible -

arise to accept this responsibilty, to replace Those Who Lost Their Right to Rule..?

The Muslims say 
" An Eye for an Eye "
And the principle is sound.

Even an atheist say,
" What Go Around, Come Around "

Every Spoke on The Wheel has it's Day at The Top.

Saturday, 20 May 2017

Martin Luther Hated the Righteousness of God

Catholics don't believe Man is saved through Faith alone. 

Catholics believe that Faith has to be joined with Good Works.
Martin Luther Hated the Righteousness of God (But Loved Poo)

"One ought to fast, watch, and labor to the extent that such activities are needed to harness the body’s desires and longings; however, those who presume that they are justified by works pay no attention to the need for self-discipline but see the works themselves as the way to righteousness. They believe that if they do a great number of impressive works all will be well and righteousness will be the result. Sometimes this is pursued with such zeal that they become mentally unstable and their bodies are sapped of all strength. Such disastrous consequences demonstrate that the belief that we are justified and saved by works without faith is extremely foolish."

"All the passages in the Holy Scriptures that mention assistance are they that do away with "free-will", and these are countless...For grace is needed, and the help of grace is given, because "free-will" can do nothing."

"I frankly confess that, for myself, even if it could be, I should not want "free-will" to be given me, nor anything to be left in my own hands to enable me to endeavour after salvation; not merely because in face of so many dangers, and adversities and assaults of devils, I could not stand my ground ; but because even were there no dangers. I should still be forced to labour with no guarantee of success.¦ But now that God has taken my salvation out of the control of my own will, and put it under the control of His, and promised to save me, not according to my working or running, but according to His own grace and mercy, I have the comfortable certainty that He is faithful and will not lie to me, and that He is also great and powerful, so that no devils or opposition can break Him or pluck me from Him. Furthermore, I have the comfortable certainty that I please God, not by reason of the merit of my works, but by reason of His merciful favour promised to me; so that, if I work too little, or badly, He does not impute it to me, but with fatherly compassion pardons me and makes me better. This is the glorying of all the saints in their God.

- Martin Luther

So what [else] did Luther actually say? As an example, in 1542, Luther is reported to have described his depression as such: “I am ripe shit, so is the world a great wide asshole; eventually we will part.”

To say he was preoccupied would be putting it mildly. In 1531, in discussing an illustrative conversation he had with the Devil (which took place on a toilet), Luther said, “I am cleansing my bowels and worshipping God Almighty; You deserve what descends and God what ascends.”

So great was his love for pooing that he claimed one of his most significant revelations came while he was on the pot. In attempting to understand Romans 1:17, the realization that salvation came through faith rather than through his effort struck him, and as he later claimed, “Here I felt that I was altogether born again, and had entered Paradise itself through open gates.”

In his defense, the idea of the Devil loitering in toilets and it being his “playground,” was a common one. So, it makes a weird sort of sense that Luther would, as he put it, “chase him [Satan] away with a fart,” or write to him, “Dear Devil . . . I have shat in my pants and breeches; hang them on your neck and wipe your mouth with them.”

More than just bizarre diary entries, it has been argued that the Devil in these writings often served as a stand-in for many of Luther’s enemies, and that Luther’s followers were aware of this and applauded him for his bravery and strength.

Not everyone was impressed with Luther’s vulgarity, however. The English Catholic, Thomas More (1478-1535) (Henry VIII had his head cut off on July 6), called Luther a “buffoon . . . [who will] carry nothing in his mouth other than cesspools, sewers, latrines, shit and dung . . . .”

But Luther was undeterred and toward the end of his life, penned what was essentially an open letter to Pope Paul III in 1545 called Against the Papacy in Rome Founded by the Devil, in which Luther pulled out all the stops. Saving some of his best for last, Luther described the practice of indulgences as “an utter shitting,” and went on to claim that the “dearest little ass-pope” not only worshiped Satan, but “also lick[ed his] behind.”[8] (Licking someone’s butt at this time being somewhat equivalent to the modern expression “kiss-ass.”) He also said the Pope farted so loudly and powerfully, that “it is a wonder that it did not tear his hole and belly apart.”

First to understand the background to the story that Luther recalls,  Luther used to hate Romans 1:17. He struggled with this verse in particular, and the phrase 'God's righteousness' in particular, because he always read it in the sense which it was preached by the Catholic theologians at the time. At that time this verse was understood as the "formal or active righteousness" with which "God is righteous and punishes the unrighteous sinner." In other words, Luther while believing in God and having some faith in Christ struggled with Romans 1:17 before his 'confidence burst' and his faith began to posses him more violently. This is why Romans 1:17 is brought up in his recollections but actually plays little part in his explaining his actual beliefs later on. This he did, regarding justification by faith, most fully in his lectures on Galatians, although Romans as a whole still held an important place as well.

His experience or turning point in breaking through on his understanding of Romans 1:17 is referred to as his 'Tower Experience' because  it occurred in the tower of the Black Cloister in Wittenberg (later Luther’s home) at an undetermined date between 1508 and 1518.

Luther, before overcoming his doubts about Romans 1:17, used to think 'God's  righteousness' in the gospel 'was revealed', not in giving perfect righteousness freely to sinners forever apart from the fact they were sinners, but in punishing sinners and rewarding the righteous.  Luther, originally as a monk, viewed the gospel as an extension of the law, not a way to find freedom from its curse. Only later did he discover that a person is saved by faith, without works of the law entering into the equation.  He always saw that faith produced many works, but not allowing those works to take part in the subject of justification, where we 'passively receive' righteousness as a gift, apart from our own merit, was something he learned later on. I think the Romans 1:17 'tower experience' that he had was probably during his lectures on Romans which began in the year 1516.

Before this experience He says he had faith but it was not clear yet:

For a long time I went astray [in the monastery] and didn’t know what I was about. To be sure, I knew something, but I didn’t know what it was until I came to the text in Romans 1 [:17], ‘He who through faith is righteous shall live.’ That text helped me. There I saw what righteousness Paul was talking about.82 Earlier in the text I read ‘righteousness.’ I related the abstract [‘righteousness’] with the concrete [‘the righteous One’] and became sure of my cause. I learned to distinguish between the righteousness of the law and the righteousness of the gospel. I lacked nothing before this except that I made no distinction between the law and the gospel. I regarded both as the same thing and held that there was no difference between Christ and Moses except the times in which they lived and their degrees of perfection. But when I discovered the proper distinction—namely, that the law is one thing and the gospel is another—I made myself free.” (Luther's Works, Volume 54, P442).

 In 1545, he describes his own experience at greater length. He seems to take a longer view if it, like a growing faith and struggle that begins by referring to his days as a monk, his weak faith in his earlier days as a Biblical Professor and finally his overwhelming sense of what Romans 1:17 really meant. He recalled these experiences  when describing the events that occurred in the year 1519 when he got into trouble with the Pope. To understand at what point in his thinking 1519 occurs it is helpful to know that Luther first lectured on Romans at around the year 1516, he also lectured a preliminary version of Galatians and Hebrews shortly after this time. However, he did not lecture on Galatians, formally, in the format in which they were published, until around 1531. It took around 16 years for his faith to really explode in the form of Galatians, long after he had kicked the hornets nest in Rome.

In fact, this gripping realization of justification by faith made him revisit his old lectures and begin to rewrite them as early as 1519. It is just before this time that he made his breakthrough in the 'tower experience'. Removing his misunderstanding of that verse, his faith seems to have broke into a full confidence and the verse that used to trouble him became an anchor that symbolized his overwhelming conviction that began slowly years before and grew more and more years later. Here we find he began to revise his work on the Psalms in 1519 and his breakthrough over his doubts about Romans Chapter 1:17 that had 'stood in his way' until this point.

Meanwhile, I had already during that year returned to interpret the Psalter anew. I had confidence in the fact that I was more skilful, after I had lectured in the university on St. Paul’s epistles to the Romans, to the Galatians, and the one to the Hebrews. I had indeed been captivated with an extraordinary ardor for understanding Paul in the Epistle to the Romans. But up till then it was not the cold blood about the heart,but a single word in Chapter 1[:17], “In it the righteousness of God is revealed,” that had stood in my way. For I hated that word “righteousness of God,” which, according to the use and custom of all the teachers, I had been taught to understand philosophically regarding the formal or active righteousness, as they called it, with which God is righteous and punishes the unrighteous sinner. 

Though I lived as a monk without reproach, I felt that I was a sinner before God with an extremely disturbed conscience. I could not believe that he was placated by my satisfaction. I did not love, yes, I hated the righteous God who punishes sinners, and secretly, if not blasphemously, certainly murmuring greatly, I was angry with God, and said, “As if, indeed, it is not enough, that miserable sinners, eternally lost through original sin, are crushed by every kind of calamity by the law of the decalogue, without having God add pain to pain by the gospel and also by the gospel threatening us with his righteousness and wrath!” Thus I raged with a fierce and troubled conscience. Nevertheless, I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted.  (Luther's Works, Volume 34, P336-337).

At last, by the mercy of God, meditating day and night, I gave heed to the context of the words, namely, “In it the righteousness of God is revealed, as it is written, ‘He who through faith is righteous shall live.’ ” There I began to understand that the righteousness of God is that by which the righteous lives by a gift of God, namely by faith. And this is the meaning: the righteousness of God is revealed by the gospel, namely, the passive righteousness with which merciful God justifies us by faith, as it is written, “He who through faith is righteous shall live.” Here I felt that I was altogether born again and had entered paradise itself through open gates. There a totally other face of the entire Scripture showed itself to me. Thereupon I ran through the Scriptures from memory. I also found in other terms an analogy, as, the work of God, that is, what God does in us, the power of God, with which he makes us strong, the wisdom of God, with which he makes us wise, the strength of God, the salvation of God, the glory of God.  (Luther's Works, Volume 34, P336-337).

He continues to explain the effects of his experience about Romans 1:17 and how he later found additional support through Augustine. He  already had his doctorate in theology in October 19, 1512 and may seem strange that he did not encounter Augustine's work on the subject until years later, but it is a very specific one which Luther mentions, called 'The Spirit and the Letter.' 

And I extolled my sweetest word with a love as great as the hatred with which I had before hated the word “righteousness of God.” Thus that place in Paul was for me truly the gate to paradise. Later I read Augustine’s The Spirit and the Letter, where contrary to hope I found that he, too, interpreted God’s righteousness in a similar way, as the righteousness with which God clothes us when he justifies us. Although this was heretofore said imperfectly and he did not explain all things concerning imputation clearly, it nevertheless was pleasing that God’s righteousness with which we are justified was taught. Armed more fully with these thoughts, I began a second time to interpret the Psalter. And the work would have grown into a large commentary, if I had not again been compelled to leave the work begun, because Emperor Charles V in the following year convened the diet at Worms.49. (Luther's Works, Volume 34, P336-337).

The truth is although Romans was the place where he made his initial breakthrough it was not the place where his faith finally rested on. For this we must turn to Galatians.  In fact Luther hardly has any comments at all under Chapter 1:7 in his works on Romans, but in every verse of Galatians, Luther uses as one more opportunity to pound and pound away at the doctrine that changed his life forever. No bible commentary on any book in the Bible since can pretend in any way to have had the same impact on the world.

As a result of the revolutionary changes in Luther and his dramatic growing faith is there is a problem with Luther's Works in that he had to re-write many things and where the need was not urgent he seems to have left them as they were.  Romans is a little thin on doctrine compared to Galatians, as he wrote it years before, it is also was not needing much revision, so Luther probably found most of it still acceptable to him even under his enlarged views years later. 

His commentary on Galatians was when he was crystal clear in 1531 and he does not seem to have had enough time to fully rewrite everything before to measure up to his final stage of assurance and knowledge.  Therefore regarding the timing of his understanding of the doctrine that in many ways resulted in the Protestant church, I would say that his faith was crystallized around 1517 with Romans and from there it grew until it exploded with Galatians in 1531.  He seems to have hung his faith not on Romans at all by this point. Galatians was his eventual favorite work and the essential Luther.

For anyone interested in reading Luther, He wrote his works on Genesis after Galatians so they are not in any need up of updating at all and are a good place to start after Galatians. Some of his earlier works however must be viewed and even possibly corrected by comparing them to Galatians. 

After all his years Luther clearly favored his writing on Galatians above all else. I am sure he would have instantly agreed to the burning of all his books if he might keep his work on Galatians. It is here where you find Luther's views in the doctrine of salvation by faith, apart from works. One can't understand Luther at all without reading it. Anyone who has read it will understand why. I challenge anyone interested in Luther to read his work on Galatians in order to begin to understand him.

Luther described his relation to the epistle in more vivid terms. “The Epistle to the Galatians,” he once said at table, “is my epistle, to which I am betrothed. It is my Katie von Bora.”  (Luther's Works, Volume 26, Introduction)

Sunday, 14 May 2017

From Ludlow to Lud's Hill


You cloudy princes and heart-sorrowing peers,
That bear this mutual heavy load of moan,
Now cheer each other in each other's love
Though we have spent our harvest of this king,
We are to reap the harvest of his son.
The broken rancour of your high-swoln hearts,
But lately splinter'd, knit, and join'd together,
Must gently be preserved, cherish'd, and kept:
Me seemeth good, that, with some little train,
Forthwith from Ludlow the young prince be fetch'd
Hither to London, to be crown'd our king.
Why with some little train, my Lord of Buckingham?
Marry, my lord, lest, by a multitude,
The new-heal'd wound of malice should break out,
Which would be so much the more dangerous
By how much the estate is green and yet ungovern'd:
Where every horse bears his commanding rein,
And may direct his course as please himself,
As well the fear of harm, as harm apparent,
In my opinion, ought to be prevented.
I hope the king made peace with all of us
And the compact is firm and true in me.
And so in me; and so, I think, in all:
Yet, since it is but green, it should be put
To no apparent likelihood of breach,
Which haply by much company might be urged:
Therefore I say with noble Buckingham,
That it is meet so few should fetch the prince.
And so say I.
Then be it so; and go we to determine
Who they shall be that straight shall post to Ludlow.
Madam, and you, my mother, will you go
To give your censures in this weighty business?
With all our harts.
My lord, whoever journeys to the Prince,
For God's sake, let not us two be behind;
For, by the way, I'll sort occasion,
As index to the story we late talk'd of,
To part the queen's proud kindred from the king.
My other self, my counsel's consistory,
My oracle, my prophet! My dear cousin,
I, like a child, will go by thy direction.
Towards Ludlow then, for we'll not stay behind.


SCENE III. London. A street.

Enter two Citizens meeting
First Citizen
Neighbour, well met: whither away so fast?
Second Citizen
I promise you, I scarcely know myself:
Hear you the news abroad?
First Citizen
Ay, that the king is dead.
Second Citizen
Bad news, by'r lady; seldom comes the better:
I fear, I fear 'twill prove a troublous world.
Enter another Citizen
Third Citizen
Neighbours, God speed!
First Citizen
Give you good morrow, sir.
Third Citizen
Doth this news hold of good King Edward's death?
Second Citizen
Ay, sir, it is too true; God help the while!
Third Citizen
Then, masters, look to see a troublous world.
First Citizen
No, no; by God's good grace his son shall reign.
Third Citizen
Woe to the land that's govern'd by a child!
Second Citizen
In him there is a hope of government,
That in his nonage council under him,
And in his full and ripen'd years himself,
No doubt, shall then and till then govern well.
First Citizen
So stood the state when Henry the Sixth
Was crown'd in Paris but at nine months old.
Third Citizen
Stood the state so? No, no, good friends, God wot;
For then this land was famously enrich'd
With politic grave counsel; then the king
Had virtuous uncles to protect his grace.
First Citizen
Why, so hath this, both by the father and mother.
Third Citizen
Better it were they all came by the father,
Or by the father there were none at all;
For emulation now, who shall be nearest,
Will touch us all too near, if God prevent not.
O, full of danger is the Duke of Gloucester!
And the queen's sons and brothers haught and proud:
And were they to be ruled, and not to rule,
This sickly land might solace as before.
First Citizen
Come, come, we fear the worst; all shall be well.
Third Citizen
When clouds appear, wise men put on their cloaks;
When great leaves fall, the winter is at hand;
When the sun sets, who doth not look for night?
Untimely storms make men expect a dearth.
All may be well; but, if God sort it so,
'Tis more than we deserve, or I expect.
Second Citizen
Truly, the souls of men are full of dread:
Ye cannot reason almost with a man
That looks not heavily and full of fear.
Third Citizen
Before the times of change, still is it so:
By a divine instinct men's minds mistrust
Ensuing dangers; as by proof, we see
The waters swell before a boisterous storm.
But leave it all to God. whither away?
Second Citizen
Marry, we were sent for to the justices.
Third Citizen
And so was I: I'll bear you company.

SCENE IV. London. The palace.

Last night, I hear, they lay at Northampton;
At Stony-Stratford will they be to-night:
To-morrow, or next day, they will be here.
I long with all my heart to see the prince:
I hope he is much grown since last I saw him.
But I hear, no; they say my son of York
Hath almost overta'en him in his growth.
Ay, mother; but I would not have it so.
Why, my young cousin, it is good to grow.
Grandam, one night, as we did sit at supper,
My uncle Rivers talk'd how I did grow
More than my brother: 'Ay,' quoth my uncle
'Small herbs have grace, great weeds do grow apace:'
And since, methinks, I would not grow so fast,
Because sweet flowers are slow and weeds make haste.
Good faith, good faith, the saying did not hold
In him that did object the same to thee;
He was the wretched'st thing when he was young,
So long a-growing and so leisurely,
That, if this rule were true, he should be gracious.
Why, madam, so, no doubt, he is.
I hope he is; but yet let mothers doubt.
Now, by my troth, if I had been remember'd,
I could have given my uncle's grace a flout,
To touch his growth nearer than he touch'd mine.
How, my pretty York? I pray thee, let me hear it.
Marry, they say my uncle grew so fast
That he could gnaw a crust at two hours old
'Twas full two years ere I could get a tooth.
Grandam, this would have been a biting jest.
I pray thee, pretty York, who told thee this?
Grandam, his nurse.
His nurse! why, she was dead ere thou wert born.
If 'twere not she, I cannot tell who told me.
A parlous boy: go to, you are too shrewd.
Good madam, be not angry with the child.
Pitchers have ears.
Enter a Messenger
Here comes a messenger. What news?
Such news, my lord, as grieves me to unfold.
How fares the prince?
Well, madam, and in health.
What is thy news then?
Lord Rivers and Lord Grey are sent to Pomfret,
With them Sir Thomas Vaughan, prisoners.
Who hath committed them?
The mighty dukes
Gloucester and Buckingham.
For what offence?
The sum of all I can, I have disclosed;
Why or for what these nobles were committed
Is all unknown to me, my gracious lady.
Ay me, I see the downfall of our house!
The tiger now hath seized the gentle hind;
Insulting tyranny begins to jet
Upon the innocent and aweless throne:
Welcome, destruction, death, and massacre!
I see, as in a map, the end of all.
Accursed and unquiet wrangling days,
How many of you have mine eyes beheld!
My husband lost his life to get the crown;
And often up and down my sons were toss'd,
For me to joy and weep their gain and loss:
And being seated, and domestic broils
Clean over-blown, themselves, the conquerors.
Make war upon themselves; blood against blood,
Self against self: O, preposterous
And frantic outrage, end thy damned spleen;
Or let me die, to look on death no more!
Come, come, my boy; we will to sanctuary.
Madam, farewell.
I'll go along with you.
You have no cause.
My gracious lady, go;
And thither bear your treasure and your goods.
For my part, I'll resign unto your grace
The seal I keep: and so betide to me
As well I tender you and all of yours!
Come, I'll conduct you to the sanctuary.


SCENE I. London. A street.

The trumpets sound. Enter the young PRINCE EDWARD, GLOUCESTER, BUCKINGHAM, CARDINAL, CATESBY, and others
Welcome, sweet prince, to London, to your chamber.
Welcome, dear cousin, my thoughts' sovereign
The weary way hath made you melancholy.
No, uncle; but our crosses on the way
Have made it tedious, wearisome, and heavy
I want more uncles here to welcome me.
Sweet prince, the untainted virtue of your years
Hath not yet dived into the world's deceit
Nor more can you distinguish of a man
Than of his outward show; which, God he knows,
Seldom or never jumpeth with the heart.
Those uncles which you want were dangerous;
Your grace attended to their sugar'd words,
But look'd not on the poison of their hearts :
God keep you from them, and from such false friends!
God keep me from false friends! but they were none.
My lord, the mayor of London comes to greet you.
Enter the Lord Mayor and his train
Lord Mayor
God bless your grace with health and happy days!
I thank you, good my lord; and thank you all.
I thought my mother, and my brother York,
Would long ere this have met us on the way
Fie, what a slug is Hastings, that he comes not
To tell us whether they will come or no!
And, in good time, here comes the sweating lord.
Welcome, my lord: what, will our mother come?
On what occasion, God he knows, not I,
The queen your mother, and your brother York,
Have taken sanctuary: the tender prince
Would fain have come with me to meet your grace,
But by his mother was perforce withheld.
Fie, what an indirect and peevish course
Is this of hers! Lord cardinal, will your grace
Persuade the queen to send the Duke of York
Unto his princely brother presently?
If she deny, Lord Hastings, go with him,
And from her jealous arms pluck him perforce.
My Lord of Buckingham, if my weak oratory
Can from his mother win the Duke of York,
Anon expect him here; but if she be obdurate
To mild entreaties, God in heaven forbid
We should infringe the holy privilege
Of blessed sanctuary! not for all this land
Would I be guilty of so deep a sin.
You are too senseless--obstinate, my lord,
Too ceremonious and traditional
Weigh it but with the grossness of this age,
You break not sanctuary in seizing him.
The benefit thereof is always granted
To those whose dealings have deserved the place,
And those who have the wit to claim the place:
This prince hath neither claim'd it nor deserved it;
And therefore, in mine opinion, cannot have it:
Then, taking him from thence that is not there,
You break no privilege nor charter there.
Oft have I heard of sanctuary men;
But sanctuary children ne'er till now.
My lord, you shall o'er-rule my mind for once.
Come on, Lord Hastings, will you go with me?
I go, my lord.
Good lords, make all the speedy haste you may.
Say, uncle Gloucester, if our brother come,
Where shall we sojourn till our coronation?
Where it seems best unto your royal self.
If I may counsel you, some day or two
Your highness shall repose you at the Tower:
Then where you please, and shall be thought most fit
For your best health and recreation.
I do not like the Tower, of any place.
Did Julius Caesar build that place, my lord?
He did, my gracious lord, begin that place;
Which, since, succeeding ages have re-edified.
Is it upon record, or else reported
Successively from age to age, he built it?
Upon record, my gracious lord.
But say, my lord, it were not register'd,
Methinks the truth should live from age to age,
As 'twere retail'd to all posterity,
Even to the general all-ending day.
[Aside] So wise so young, they say, do never
live long.
What say you, uncle?
I say, without characters, fame lives long.
Thus, like the formal vice, Iniquity,
I moralize two meanings in one word.
That Julius Caesar was a famous man;
With what his valour did enrich his wit,
His wit set down to make his valour live
Death makes no conquest of this conqueror;
For now he lives in fame, though not in life.
I'll tell you what, my cousin Buckingham,--
What, my gracious lord?
An if I live until I be a man,
I'll win our ancient right in France again,
Or die a soldier, as I lived a king.
[Aside] Short summers lightly have a forward spring.
Enter young YORK, HASTINGS, and the CARDINAL
Now, in good time, here comes the Duke of York.
Richard of York! how fares our loving brother?
Well, my dread lord; so must I call you now.
Ay, brother, to our grief, as it is yours:
Too late he died that might have kept that title,
Which by his death hath lost much majesty.
How fares our cousin, noble Lord of York?
I thank you, gentle uncle. O, my lord,
You said that idle weeds are fast in growth
The prince my brother hath outgrown me far.
He hath, my lord.
And therefore is he idle?
O, my fair cousin, I must not say so.
Then is he more beholding to you than I.
He may command me as my sovereign;
But you have power in me as in a kinsman.
I pray you, uncle, give me this dagger.
My dagger, little cousin? with all my heart.
A beggar, brother?
Of my kind uncle, that I know will give;
And being but a toy, which is no grief to give.
A greater gift than that I'll give my cousin.
A greater gift! O, that's the sword to it.
A gentle cousin, were it light enough.
O, then, I see, you will part but with light gifts;
In weightier things you'll say a beggar nay.
It is too heavy for your grace to wear.
I weigh it lightly, were it heavier.
What, would you have my weapon, little lord?
I would, that I might thank you as you call me.
My Lord of York will still be cross in talk:
Uncle, your grace knows how to bear with him.
You mean, to bear me, not to bear with me:
Uncle, my brother mocks both you and me;
Because that I am little, like an ape,
He thinks that you should bear me on your shoulders.
With what a sharp-provided wit he reasons!
To mitigate the scorn he gives his uncle,
He prettily and aptly taunts himself:
So cunning and so young is wonderful.
My lord, will't please you pass along?
Myself and my good cousin Buckingham
Will to your mother, to entreat of her
To meet you at the Tower and welcome you.
What, will you go unto the Tower, my lord?
My lord protector needs will have it so.
I shall not sleep in quiet at the Tower.
Why, what should you fear?
Marry, my uncle Clarence' angry ghost:
My grandam told me he was murdered there.
I fear no uncles dead.
Nor none that live, I hope.
An if they live, I hope I need not fear.
But come, my lord; and with a heavy heart,
Thinking on them, go I unto the Tower.
Think you, my lord, this little prating York
Was not incensed by his subtle mother
To taunt and scorn you thus opprobriously?
No doubt, no doubt; O, 'tis a parlous boy;
Bold, quick, ingenious, forward, capable
He is all the mother's, from the top to toe.
Well, let them rest. Come hither, Catesby.
Thou art sworn as deeply to effect what we intend
As closely to conceal what we impart:
Thou know'st our reasons urged upon the way;
What think'st thou? is it not an easy matter
To make William Lord Hastings of our mind,
For the instalment of this noble duke
In the seat royal of this famous isle?
He for his father's sake so loves the prince,
That he will not be won to aught against him.
What think'st thou, then, of Stanley? what will he?
He will do all in all as Hastings doth.
Well, then, no more but this: go, gentle Catesby,
And, as it were far off sound thou Lord Hastings,
How doth he stand affected to our purpose;
And summon him to-morrow to the Tower,
To sit about the coronation.
If thou dost find him tractable to us,
Encourage him, and show him all our reasons:
If he be leaden, icy-cold, unwilling,
Be thou so too; and so break off your talk,
And give us notice of his inclination:
For we to-morrow hold divided councils,
Wherein thyself shalt highly be employ'd.
Commend me to Lord William: tell him, Catesby,
His ancient knot of dangerous adversaries
To-morrow are let blood at Pomfret-castle;
And bid my friend, for joy of this good news,
Give mistress Shore one gentle kiss the more.
Good Catesby, go, effect this business soundly.
My good lords both, with all the heed I may.
Shall we hear from you, Catesby, ere we sleep?
You shall, my lord.
At Crosby Place, there shall you find us both.
Now, my lord, what shall we do, if we perceive
Lord Hastings will not yield to our complots?
Chop off his head, man; somewhat we will do:
And, look, when I am king, claim thou of me
The earldom of Hereford, and the moveables
Whereof the king my brother stood possess'd.
I'll claim that promise at your grace's hands.
And look to have it yielded with all willingness.
Come, let us sup betimes, that afterwards
We may digest our complots in some form.


Brutus, having thus at last set eyes upon his kingdom, formed a design of building a city, and, with this view, traveled through the land to find out a convenient situation, and coming to the river Thames, he walked along the shore, and at last pitched upon a place very fit for his purpose. Here, therefore, he built a city, which he called New Troy; under which name it continued a long time after, till at last, by the corruption of the original word, at came to be called Trinovantum. But afterwards when Lud, the brother of Cassibellaun, who made war against Julius Caesar, obtained the government of the kingdom, he surrounded it with stately walls, and towers of admirable workmanship, and ordered it to be called after his name, Kaer-Lud, that is, the City of Lud. But this very thing became afterward the occasion of a great quarrel between him and his brother Nennius, who took offence at his abolishing the name of Troy in this country. Of this quarrel Gildas the historian has given a full account; for which reason I pass it over, for fear of debasing by my account of it, what so great a writer has so eloquently related.


After Brutus had finished the building of the city, he made choice of the citizens that were to inhabit it, and prescribed them laws for their peaceable government. At this time Eli the priest governed in Judea, and the ark of the covenant was taken by the Philistines. At the same time, also, the sons of Hector, after the expulsion of the posterity of Antenor, reigned in Troy; as in Italy did Sylvius Aeneas, the son of Aeneas, the uncle of Brutus, and the third king of the Latins.