The Project Gutenberg eBook of The Believer Not Ashamed of the Gospel This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title: The Believer Not Ashamed of the Gospel Author: Edward Hoare Release date: August 7, 2016 [eBook #52743] Language: English Credits: Transcribed from the [1850] edition by David Price *** START OF THE PROJECT GUTENBERG EBOOK THE BELIEVER NOT ASHAMED OF THE GOSPEL *** Transcribed from the [1850] edition by David Price, email ccx074@pglaf.org THE BELIEVER NOT ASHAMED OF THE GOSPEL. * * * * * THE SIXTH ANNIVERSARY SERMON OF THE Church of England Young Men’s Society, PREACHED IN ST. BRIDE’S CHURCH, FLEET STREET, ON TUESDAY EVENING, APRIL 23, 1850, BY THE REV. EDWARD HOARE, M.A. INCUMBENT OF CHRIST CHURCH, RAMSGATE. * * * * * “_For I am not ashamed of the Gospel of Christ_: _for it is the power of God unto salvation to every one that believeth_.”—Romans i. 16. * * * * * THERE is nothing more strange than human nature. It is afraid where no fear is: yet bold in the midst of danger. It is ashamed where there is no disgrace; and yet shameless, when it ought to be abased, even to the dust. It is proud of things which do it no honour, and yet ashamed of gifts which are the wonder and admiration of the saints in heaven. If a man is possessed of great intellectual attainments, he is never found to be ashamed of them! If he is successful in the accumulation of wealth, he is never known to be ashamed of that; if he is remarkable for worldly wisdom, he is never tempted to be ashamed of that; nor, if he deduces his pedigree from a long line of ennobled ancestry, does he show any tendency to be ashamed of that. But if, on the other hand, he be made partaker of the highest gift that the world has ever known—the gift of the grace of God in his heart—the most blessed and glorious gift within the reach either of man or angel—then, strange to say! such is the folly of human nature, that he is strongly tempted to be ashamed of that; ashamed of the deep emotions which the Spirit of God has kindled within his soul, ashamed of that which, in the secrets of his own heart, he acknowledges to be his hope, his joy, his salvation, and his glory. Now this is no new thing in the church of Christ, and the words of the text are a clear recognition of its existence in the days, and even in the heart, of St. Paul. He was not “ashamed of the Gospel of Christ.” But the temptation was there; the sense of shame _did_ arise in his heart, and _did_ struggle there; but the grace of God overcame it. So that in allusion to this victory, he makes the declaration of the text. Now what does this declaration imply? and what is the full force of the sentiment contained in it? Clearly that he was not ashamed of confessing Christ, and of acknowledging, before both Jew and Gentile, that his whole life was wrapt up in Christ. Nay, more! that he was not ashamed of preaching Christ, of consecrating his every power to the holy work of proclaiming Christ before the world. The text, therefore, appears well suited for an address to the Church of England Young Men’s Society, as I trust it may be said of the great body of young men composing it, that they are not “ashamed of the Gospel of Christ;” not ashamed of confessing Him before men, nor of uniting together, as a holy band of faithful labourers, in the earnest endeavour to spread His Gospel through the world. Let us examine, then, into the reasons why St. Paul was not “ashamed of the Gospel of Christ,” and we shall find three especially mentioned in the text—the Divinity of its origin, the blessedness of its end, and the magnificence of its terms. * * * * * I. _The Divinity of its origin_. “I am not ashamed of the Gospel of Christ, for it is the _power of God_.” By which he means that it is no human system, but a Divine scheme, divinely planned and purposed; a scheme contrived by no human wisdom, nor carried into effect by any human power; a scheme Divine in its plan, Divine in its execution, and Divine in its application to the soul. The purpose was His, arranged in His own eternal counsels; the execution was His, and His alone to perform the vast work by which atonement and mediation could be provided for the sinner; the application again is His, for who but Himself can really bring home the Gospel with appropriating power to the soul, can really touch the hard heart, and soften down the rebellious sinner into the humble and believing child of God? The whole, therefore, is Divine; from first to last it is the work of God; and thus it stands out, far above every other system, as the most marvellous combination, which the world has ever witnessed, of Divine wisdom, Divine love, and Divine omnipotence. There are many practical lessons to be learned from such a fact. It should teach us, in the first place, the proper limits of human inquiry with reference to the Gospel. We must never forget that the human understanding has its own most important sphere of action, and that its enlightened exercise is essential to the right reception of the truth of God. We are not at liberty, for example, to shut up the understanding, and deliver ourselves blindfold to the guidance of any church which may call itself infallible, but we are bound as thinking men to examine the credentials of its assumed infallibility. And so with reference to the Word of God itself, it is our manifest duty to study well the proofs of its inspiration, and the careful examination of scriptural evidences is a legitimate and noble theme for the diligent exercise of an enlightened understanding. Then again the understanding must be employed in the patient study of the contents of the inspired Book. Having learned that it is the Book of God, we must next inquire what it teaches, and being satisfied that it contains the truth, we must proceed to examine what the truth is which it contains. But this truth being once ascertained, the understanding must immediately give place to faith, and the inquiring spirit must simply believe what the inspired Word is found to teach him. The Gospel is the power of God, and therefore the human mind must be prepared to find in it many things altogether beyond its range. If it were the work of man we should of course expect to find the whole within the compass of man’s intellect; but as it is the power of God, His own plan and His own purpose, we must be prepared to meet with deep and unfathomable truths, bearing some proportion to His infinite and unfathomable attributes. Thus, for example, our finite minds are unable to comprehend the great mystery of the incarnation, or how one person can be at the same time both God and man; but such a difficulty is no stumbling-block to the believer, for though by reason he cannot understand it, yet he finds it written in the Scriptures, and by faith he receives it, for the Gospel is the power of God. It was the neglect of this principle that led to the error of the Sadducees, as we are taught by our Lord in the twenty-second chapter of St. Matthew, and the twenty-ninth verse: “Ye do err, not knowing the Scriptures, nor the power of God.” They had not employed their understanding when they ought to have done so, namely, in the investigation of their Bibles, but they had employed it where it could give them no safe guidance, namely, in vain speculation on fancied difficulties in the plans and purposes of God. To avoid a similar error we must bear in mind that the Gospel, being Divine in its origin, is likewise superhuman in its arrangements, and we must adhere strictly to the great principle of diligent investigation when we want to know what God has taught us, and of simple faith when we have once discovered the vast truths revealed to us by His Spirit. Again, the fact that the Gospel is the power of God should fill our hearts with hope in every effort for its extension; and we find it so employed by the Lord when He taught us in His prayer to urge it as an argument for the speedy coming of His kingdom. We may observe that the spread of the Lord’s kingdom has always required men to make attempts apparently beyond the reach of human power. Nothing, for example, could have appeared less probable eighteen hundred years ago than that the whole of civilized Europe should be more or less controlled by the preaching of twelve ill-educated fishermen on the shores of Galilee; but so it is; and for the simple reason that “the Gospel is the power of God.” It would have appeared at first sight next to impossible that such an one as William Tyndale, a private tutor in a gentleman’s family in Gloucestershire, should break down the barrier which Rome had raised against the circulation of the Scriptures, and force the New Testament into this country in spite of the united powers of Henry, of Wolsey, of the nobility of England, and the hierarchy of Rome. But the Gospel was the power of God, and the humble private tutor triumphed. Nothing could have appeared more hopeless to all human calculation than the mission of Mr. Marsden, when he first landed among the cannibals of New Zealand, and saw lying stranded on the shore the hull of a vessel whose unfortunate crew had been recently devoured by the islanders; but he landed there in faith, and because the Gospel is “the power of God,” the island has been won to the sovereignty of our Queen, and a noble church gathered out to the glory of the Lord. So in all our present efforts we must ever bear in mind that our weapon, the simple Gospel of the Lord Jesus, is not a human but Divine instrumentality, and we must endeavour to go forth to our work in the same spirit in which Morrison went to China, of whom it is related, that, when asked on one occasion, “Do you expect to convert the Chinese?” he replied, “No, but I expect that the Lord will.” There may be many hindrances, for example, in the way of the Jews’ conversion, and much to dishearten the devoted labourer in the dense masses of our manufacturing population, but who need be discouraged when he strives to preach a Saviour, and remembers that his simple message is the mighty power of an omnipotent God? And so with reference to the great principles of the Reformation, those principles so inexpressibly dear to the heart of every scriptural believer, there may be much to alarm in all we see around us; in the many adversaries, some open, and some secret; some in undisguised opposition to the truth, and some professing it, it is much to be feared, for the unhallowed purpose of betraying it. Yes! there is much to be feared; but there is much more to be hoped for by the Christian; for our weapons are Divine; our trust is in the Word of God, the truth of God, the grace of God; and therefore we may go on our way fearlessly, peacefully, hopefully, joyously, for we know where our strength lies, in the Gospel of the Lord Jesus, which is the power of God unto salvation. * * * * * II. We may pass on then to the second reason why we should not be ashamed of the Gospel of Christ, namely, the blessedness of its end. It is the power of God “unto salvation.” Now what is meant by this salvation? It must not be limited to one particular act of God or to another, but includes the whole work of Divine grace in the soul, commencing with the new birth, and about to be perfected at the glorious appearing of our Lord and Saviour Jesus Christ. When a man is accepted in Christ Jesus, and born again of God the Holy Spirit, then is that poor sinner declared in the Scripture to be saved. He is saved, for he is adopted into the family of God, and he no longer stands condemned as a guilty, sinful, child of wrath; “to as many as received Him to them gave He power to become the sons of God, even to them that believe on His name.” He is saved, for he has a new life bestowed on him, which all the powers of death shall never be able to extinguish, for he is “born again not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever.” He is saved, for he is born to be a conqueror; so that although there may be a deep struggle in the secrets of his heart, and many a strong temptation alluring him from his course, and exerting such a power over his soul, that he trembles at times lest he should be plunged again into the abyss of sin; yet through it all he comes forth a conqueror, and the Scriptures are proved true, which declare without reserve, “Whatsoever is born of God overcometh the world.” Nay, more! He is saved, for he is adopted into a coheirship with his Lord. He passes through life like other men, engaged in interests, afflicted by its sorrows, and partaking of its joys. You meet him in society, and you observe no marked distinction, except in his character. But all the while the hidden seal is on his forehead, the Father’s name is written there, and the quiet, humble believer, with nothing here to attract attention, is in the sight of God a child of God; and is destined to reign triumphant in the approaching kingdom of his Lord: “If children, then heirs, heirs of God, and joint-heirs with Christ.” But this is merely the first step in the great salvation. The living believer, though saved, is in the midst of his warfare. He may be confident of victory, but he dare not lay aside his armour. We must look forward therefore to the time when his struggle will be over, and his victory perfected in Christ; when his ransomed spirit shall take its place in the great multitude, who stand in the presence, and behold the glory of the Lord. How many are there that have stood beside the open grave, grieving, and bitterly grieving, for the loss of those over whose remains it was about to close! But how would that grief be soothed, could we only see beyond the veil, and there witness the joy of the new born spirit, no longer struggling against sin, nor bowed down by its heavy burden; no more contending against its subtlety, nor compelled to confess its power; but welcomed there to uninterrupted blessedness, a spotless spirit in the joy and presence of the Lord. But even this is not all. It is enough to fill our hearts with gladness to know that the departed spirit rests in perfect peace before the throne of God; but there are blessings richer still in store for all the saints of God. There is a time coming when there shall be no division in the family, nor any great gulf between the brethren assembled before the throne, and the brethren still struggling upon earth; but when the whole of God’s elect shall be gathered; when the Jew, the European, the African, and the New Zealander, will all be assembled into one company, to bow before one throne, to speak one language, and to join in one universal hymn of praise to the one Author of their eternal life. Then again each individual will be perfected. There will not then be merely the spirit in separation from the flesh, but it will be reunited to the risen body, as pure, as spotless, as incorruptible as itself. And who can realize the joy of that wonderful day, when all shall be gathered, so that no single individual of the whole family shall be absent, and all shall be perfected, so that throughout the whole multitude there shall not be found a single spot or stain of sin—when the whole corruption of our nature shall be gone, the whole effect of that corruption gone likewise, and the whole church of God created anew in the perfect likeness and image of the Lord? Such is the great, the complete salvation. And the present means for compassing this mighty end is the simple preaching of the Gospel of the Lord Jesus. Men go forth with stammering lips, and multiplied deficiencies; but God is blessing their message for the ingathering of His own elect, and the final completion of His own glory. So that notwithstanding all defects, we may look onwards to the great result, and say with St. Paul—“I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation.” * * * * * III. But, following the guidance of the text, we are led to a third reason why we should not be ashamed of the Gospel, namely, _the magnificence of its terms_. “It is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek.” It is in human nature to admire anything that is grand and glorious. The heavens, the sea, the mountains, command our admiration by the beauty of their appearance, and the vastness of their scale. But in the whole range of the works of God, there is nothing to be compared in grandeur with the Gospel of Christ. It is the most perfect display of the most perfect and holy of His attributes. If it be inquired which is the greatest of all His holy attributes, it will not be found to be His omnipotence or His omniscience, but that in which all the rest are summed up by the inspired Word, when it says, “God is love.” And if, again, it be inquired how this crowning attribute has been most abundantly exhibited, we shall not find our answer either in creation or in providence, but in “the height and depth and length and breadth of the love of Christ, which passeth knowledge.” “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.” Now this love is displayed in the Gospel, according to the language of the text, both in the extent of the offer, and the freedom of its terms. In the _extent of its offer_; for there is no limitation of any kind whatever, but the door is thrown open to every one that believeth, to whatever nation it may be his portion to belong. It is “the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Greek.” There is none excluded, nor any who possesses a peculiar interest in the promise. It is, indeed, preached first to the Jew; but he has no exclusive interest in its blessing, for the Greek, or Gentile, is accepted on the same terms, and made partaker of the same inestimable gifts. It is well, therefore, that we should strive to stir up each other’s hearts in the work of missions, both to the Jews and to the heathens; to the colonists in distant lands, and to the great masses of our uninstructed countrymen at home. The Gospel is the same power to all classes and in all lands. The Jew may long strive to work out a salvation for himself, and rest content in his own most sinful righteousness; but let the grace of God touch his heart, and he will find the Gospel to be the power of God unto his salvation, while he kneels, in faith and deep humiliation, before the throne of his crucified and risen Lord. The manufacturer may be for a time lost in the midst of the dense population with which he is surrounded, having his mind soured by the preachers of sedition, and his heart estranged from God through the deadly teaching of the Chartist and the Socialist; but let the earnest pastor convey to him in his own home, or preach to him in the church, the life-giving Gospel of the Lord, and it is found to be the power of God unto his salvation; so that the bold blasphemer becomes the meek, the humble, the believing child of God. So again with our colonists. They are a class of persons for whom we should feel the most tender sympathy. Many of them are compelled to leave their country on account of poverty; and then, settling in some distant settlement, are wholly cut off from their wonted enjoyment of the means of grace. Many who once loved the house of God at home, now rarely hear the voice of the minister; and, if ever they enjoy the blessing of the communion, can only hope for it after the long interval of many years. But the Gospel is the power of God unto their salvation; and it is delightful to realise the joy felt by multitudes of thirsting souls, when the faithful missionary arrives on his long-expected visit, and sets forth, in rich simplicity, the unsearchable riches of Christ. So again to the poor African, the unhappy captive of that wicked slave-trade, torn from his home, his wife, his children, his all that is dear to him on earth, is the same Gospel brought home with the same power. It is a shame that the heart of every Englishman is not moved to its very core, by the awful miseries inflicted by that most guilty traffic; and, while we look at the apathy of the Christian church upon the subject, we may well exclaim, ‘Where is the spirit of Clarkson and William Wilberforce, of Buxton and Zachary Macaulay?’ Why are we not all stirring heart and soul to remove such a curse from human nature? There is a joy, however, in placing the happy peace of the believing African, in bright contrast to the dark horrors of the abominable traffic, and in following the liberated captive on his way, till we find him in one of the Sierra Leone churches; a holy believer, a living, happy, triumphant, witness that the Gospel of the Lord Jesus is the power of God unto salvation. But the real beauty of the Gospel consists in the _freedom of its terms_, as expressed in the latter part of the text:—“to every one that believeth.” These words show that salvation is granted freely without any preparatory qualification in the sinner; and if this one feature in it were changed, it would at once be stripped of all its excellence and power. Suppose, for example, that the text were otherwise expressed, and that it were said, “The Gospel is the power of God unto salvation, to every one that _repenteth_:” we could never then have laid hold on a Saviour’s love, until we had ascertained a clear evidence, in our own soul, of a repentance so perfect as to be satisfactory before God; or, in other words, we should have been for ever cut off from mercy. Or suppose it had been written, “to every one that loves:” we must then have turned our thoughts inwards for a strict scrutiny of our own affections, and although we desired with the whole heart to love the Lord, we should have found there so much of cold apathy, that we should have been compelled to the conclusion that the great salvation could never be for us. Or suppose that the common low standard of the world had been adopted, and the text had been written, “to every one that does all in his power to deserve it:” where, we ask, is that man who has even fulfilled this low requirement, and who would not through his manifold defects and deficiencies, be for ever excluded from the covenant? But thanks be to God, the text says, “to every one that believeth!” Now faith is the act of the lost soul in laying hold on Christ. The Gospel therefore requires no preparatory fitness, it does not bid us wait till we repent enough, or till we love enough, or till we have endeavoured enough; but it does bid us trust, as we are, to the Saviour who died for us; and it does assure us, because He made a perfect atonement for the whole of our sin, that “whosoever believeth on Him, shall not perish, but have everlasting life.” This one great truth is the very key-stone of the Gospel; and let any poor, guilty, brokenhearted sinner only learn through God’s grace what it is to accept that free pardon in faith, and then it will be strange, indeed, if he cannot enter into the spirit of the apostle, when he declares, “I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation.” Now let us thank God that there is in this metropolis a body of young men, to the number of about 1,200, and in other parts of the country to the number of about 1,200 more, who are not ashamed of the Gospel; not ashamed of the broken heart,—not ashamed of being called saints,—not ashamed of uniting together heart and soul in the earnest endeavour to spread the glad tidings of a free salvation through the world. May the Lord prosper their work, and give them all an experimental knowledge of the Gospel which they strive to spread! If a man look on it merely as a theory, he is very likely to be ashamed of it; but if he know the joy of an abiding and soul-saving union with his Lord, then may we hope to see him take his stand, as an earnest and unflinching witness for Christ. It is the deep sense of Divine love that must move all hearts to labour for His kingdom. So may God grant us all grace to labour till the day when all toil shall cease in the joyful presence of our reigning Lord! How shall we then feel, if you and I are permitted to meet on that day, on the right hand of the throne! What triumphant praises will then burst forth from the whole company of God’s elect! what joy will thrill through every heart, to whom the Lord shall in that day be pleased to say, “Well done, good and faithful servant; enter thou into the joy of thy Lord!” Let us labour now with that bright end in view; remembering that we are nothing and thanking God for the knowledge of our nothingness; but remembering, likewise, that Christ Jesus is our all, our life, our peace, our joy, our hope; and that, therefore, it is our delightful privilege, although we be nothing, to cast that nothing before His throne, and consecrate all with entire simplicity to His service. * * * * * * * * * * J. M. ROBESON, PRINTER, GLASSHOUSE YARD, (BACK OF APOTHECARIES’ HALL,) LONDON. *** END OF THE PROJECT GUTENBERG EBOOK THE BELIEVER NOT ASHAMED OF THE GOSPEL *** Updated editions will replace the previous one—the old editions will be renamed. Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution. START: FULL LICENSE THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg™ License available with this file or online at www.gutenberg.org/license. Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works 1.A. By reading or using any part of this Project Gutenberg™ electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg™ electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg™ License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg™ License must appear prominently whenever any copy of a Project Gutenberg™ work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. 1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg™ electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg™ License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg™ License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg™ License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg™ works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg™ electronic works provided that: • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.” • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works. • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg™ Project Gutenberg™ is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg™’s goals and ensuring that the Project Gutenberg™ collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg™ and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws. The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate. While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate. Section 5. General Information About Project Gutenberg™ electronic works Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support. Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our website which has the main PG search facility: www.gutenberg.org. This website includes information about Project Gutenberg™, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.