The Project Gutenberg eBook of Short Reasons for Communion with the Church of England 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: Short Reasons for Communion with the Church of England Author: Thomas Tregenna Biddulph Release date: March 7, 2017 [eBook #54295] Language: English Credits: Transcribed from the 1826 J. Chilcott edition by David Price *** START OF THE PROJECT GUTENBERG EBOOK SHORT REASONS FOR COMMUNION WITH THE CHURCH OF ENGLAND *** Transcribed from the 1826 J. Chilcott edition by David Price, email ccx074@pglaf.org [Picture: Pamphlet cover] No. XXXI. * * * * * Church of England Tract Society, Instituted in BRISTOL, 1811. * * * * * SHORT REASONS FOR COMMUNION _With the Church of England_; OR, THE CHURCHMAN’S ANSWER TO THE QUESTION, “WHY ARE YOU A MEMBER OF THE ESTABLISHED CHURCH?” * * * * * “Endeavouring to keep the unity of the Spirit in the bond of peace.”—_Ephes._ iv. 3. “Beseeching Thee to inspire continually the universal Church with the spirit of truth, unity, and concord; and grant that all they that do confess Thy holy name, may agree in the truth of Thy holy word, and live in unity and godly love.” _Com. Service_. * * * * * Sold at the DEPOSITORY, 6, Clare Street, BRISTOL; And by SEELEY and SON, 169, Fleet Street, LONDON. _Price_ 1¼_d._ _each_, _or_ 6_s._ 8_d._ _per Hundred_. [Picture: Hand with finger pointing right] An Allowance to Subscribers and Booksellers. * * * * * J. Chilcott, Printer, 30, Wine Street, Bristol. 1826. * * * * * “_O ALMIGHTY God_, _who hast built Thy Church upon the foundation of the Apostles and Prophets_, _Jesus Christ Himself being the head corner-stone_; _grant us so to be joined together in unity of spirit by their doctrine_, _that we may be made a holy temple acceptable unto Thee_, _through Jesus Christ our Lord_. _Amen_.” COLLECT For St. Simon and St. Jude’s Day. * * * * * SHORT REASONS FOR COMMUNION WITH THE CHURCH OF ENGLAND, &c. REASON I. _I maintain communion with the Church of England_, _not_ MERELY _because my parents and forefathers were members of her community_. THE connexion which my parents and forefathers held with the Church of England I consider to be a sufficient reason why I should continue in communion with her, if there be nothing contrary to the law of God in such a connexion. For the fifth commandment peremptorily requires me to “honour my father and mother;” and, assuredly, this duty implies reverence to their example, if that example be not inconsistent with the rule of God’s holy word. But as a man’s parents and forefathers may have been members of a communion, a continuance in which would be manifestly contrary to the word of God (as, for instance, if a man were born of Popish or Socinian parents;) I therefore say, that “I maintain communion with the Church of England, not MERELY because my parents and forefathers were members of her community.” REASON II. _I maintain communion with the Church of England_, _not_ MERELY_ because she is ancient and venerable_. HER antiquity is a sufficient reason to justify my continuance in her communion, if it can be shown that nothing materially differing from the primitive and apostolic Church, in doctrine or discipline, has, in the long course of her existence, been introduced into her constitution. For the more ancient any Church can prove to be, the nearer is the approach to the source of Divine authority and sanction. Now the Church of England existed long before her corruption by popery; and the labours and sufferings of her Martyrs in the sixteenth century were employed, not in planting a new Church, but in correcting gross abuses in one which had been long established. They are therefore called _Reformers_. The Church of England, as is highly probable, was planted by St. Paul; and we know from credible history, that there was a church in Britain during the apostolic age, and that there were bishops who presided in it soon after that period. But as that which is ancient may have been corrupted, antiquity alone would not fully justify my continuance in any visible Church, though it strongly enforces the necessity of earnestness and diligence in inquiring about the reality and nature of the supposed corruption, before I venture to quit the Church of which I have been made by baptism a member. REASON III. _I maintain communion with the Church of England_, _not_ MERELY_ because she is established by law_. THIS, like the two former reasons, is a sufficient one to enforce my continuance in communion with the Church of England, unless she be found, after _due_ inquiry, to be contrary, in her constitution or doctrines, to the word of God. For I am required to “submit myself to every ordinance of man for the Lord’s sake.” Nothing can justify my departure from a church so established, but the well-known decision in cases where the law of God and the law of man are in opposition to each other. In any such case the duty is clear to “obey God rather than man.” Such an opposition may exist between human laws and the law of God; and therefore “I maintain communion with the Church of England, not MERELY because she is established by law.” REASON IV. _But I maintain communion with the Church of England_, _because her government is episcopal_, _i.e. by Bishops_; _this being the mode of Church government which existed in the primitive Church_, _and was founded by the Apostles of our Lord_. IN stating reasons for conformity which are to be comprised within a few pages, it is impossible to enter at large into the proof of the fact here asserted, viz. that the primitive church as founded by the Apostles of our Lord, was episcopal; or, in other words, that the power of ordination and government in the church was vested by the Apostles in officers superior to the order of Presbyters, and who are now called by the name of Bishops. I must therefore only state a few circumstances, which are capable of being clearly proved, without producing the evidence on which my belief of them is built. 1. Episcopal government, as established in the Church of England, has all the authority in its favour which prescription or long usage can give it. The most learned of its adversaries have never been able to fix on any period in the Christian Church, from the time of the Apostles to the Reformation, in which the ordination of men to the ministry of the gospel was considered to be vested in any other minister or ministers than a Bishop. 2. All the instances of ordination, recorded in the New Testament, are in favour of Episcopacy. For there is no single instance of ordination, on record there, performed by presbyters, or at least without the presence and co-operation of some officer superior to presbyters. 3. All the directions concerning ordination, given in the New Testament, are addressed to persons superior to presbyters. Such, confessedly, were Timothy and Titus; and to them only are any such directions given. 4. The Apostles, at their decease, left the government of the several churches which they had planted, and the ordination of their ministers, in the hands of fixed Bishops. It may be granted that, during the life-time of the Apostles, the title Bishops, was common to all presbyters, and that this name was not confined to an officer superior to presbyters till after their decease. For it is not the name but the office about which I am inquiring.—It moreover appears that, during the life of the Apostles, some churches had each its settled Bishop, as the seven churches of Asia, who are addressed in their several epistles through the medium of an individual; (Rev. ii. 3.) and that of Crete, where Titus was left by St. Paul. (Titus i. 2.) Other churches however had none as yet settled among them, being under the immediate government of the Apostles, who frequently visited or sent to them, and either themselves, or by other superior officers, ordained ministers for them. But immediately after the death of the Apostles there was, in every church, an officer superior to presbyters, who was called by way of distinction a Bishop. This we learn from express testimonies in the remaining writings of men who lived in the time of the Apostles; such as Clemens Romanus, mentioned in Phil. iv. 3.—Ignatius, Bishop of Antioch, who suffered martyrdom in the year 107; and Polycarp, Bishop of Smyrna, who was burned in the year 167, aged one hundred years or more. These excellent apostolic men have expressly spoken in their epistles of Bishops, Priests, and Deacons, as the stated officers of the Christian Churches, assigning to the former the prerogatives or rights of government and ordination in their several districts. Besides this, ancient historians of the church have given lists of successive Bishops, that is, of individual presidents, in several of the more important churches, reaching up to the very time of the Apostles. Now it is not to be supposed that, immediately after the death of the Apostles, any innovation or change, so important and invidious as that of episcopal government, would or could have been introduced; or that, supposing it to be destitute of apostolic sanction, its introduction should produce no opposition. Much less is it to be supposed that such men as Clemens, Ignatius, and Polycarp, the disciples and friends of the Apostles, would have suffered such an innovation to be introduced, and have mentioned it in the highest terms of approbation. But the truth is, that they speak of the three orders of Bishops, Priests, and Deacons, in the Christian Church as conformed to the three ranks of ministers in the Jewish Church, the High Priests, the common Priests, and the Levites, {8}—as ordained by Christ himself, and as existing even during His own ministry, He himself acting as the great Bishop, His Apostles as His Presbyters, and the seventy disciples as His Deacons: and as at length established in the universal Church by apostolic authority and usage. On this ground then I justify my continuance in the Church of England, viz. its conformity in this important branch of its constitution to the primitive and apostolic church. But I wish it to be understood that I assign my reasons for such a continuance, not with a view to the conversion of those to my sentiments who are not members of our church; but merely for the purpose of showing that I do not act without reason, and of confirming those who are members of our own church, but have not had an opportunity of obtaining information on the subject under consideration,—of confirming them in their attachment to that church, which I consider to be “built,” in its constitution as well as its doctrines, “on the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner-stone.” From HIM all authority descends; for in HIM, as “the head of His body the church,” it is all vested by Divine appointment. “All power is given unto me in heaven and upon earth.—Go ye _therefore_ and teach (or make disciples of) all nations, baptising them in the name of the Father, the Son, and the Holy Ghost.” Thus He handed down the authority He had received to His Apostles; they transmitted it to their immediate successors; and so it has descended to the Bishops or chief pastors of the church in our own day. Without wishing to interfere with the right of private judgment which belongs to every man, and for the exercise of which he is accountable to God only; I own that I cannot see how the Christian Church as a visible society, could have been continued in the world without such a communication of Divine authority. REASON V. _I maintain communion with the Church of England_, _because her doctrines are fixed by articles of Religion_, _which appear to me to be derived from and perfectly conformable to the Scriptures of Truth_. I AM fully aware that some among the ministers of the church to which I belong, may have entered into her service without understanding or fully approving the articles to which they subscribed their assent and consent, and consequently may preach doctrines differing from those of the church whose ministers they are. The possibility of the supposed case appears from the painful necessity, under which a late Bishop of London was laid, of depriving an unsound clergyman of his office. But such ministers cannot do this without exposing their own ignorance or hypocrisy; nor can their own unbelief make the faith of the church of no effect. These articles I consider to be the bulwark of orthodoxy or true doctrine in our church,—the means of her preservation from apostacy in the lowest state of spiritual life to which she has been or may be reduced, and of providing for her recovery from such a state whenever God is pleased to breathe upon her. A declaration or subscription to the truth of the Bible would afford no security, as all who bear the Christian name, however heretical or unsound in opinion, pretend to derive their creed from the word of God. I conceive therefore that it is of high importance to have the principal articles of the Christian faith embodied in such a way, that no heretic can, without manifest dishonesty, subscribe to them. If the incumbent or minister of any parish be thus dishonest, having subscribed to what he never cordially believed, and preaching doctrines contrary to the articles he has subscribed, when his incumbency or ministry in that parish ceases by death or any other cause, the articles of the church remain in full force. But if no such test existed, and if the election to church preferment were vested in the people, a single incumbency might so corrupt the opinions of the congregation as to perpetuate heresy from generation to generation. I continue therefore in the communion of the Church of England, because she has fixed principles, and those principles are, in my judgment, scriptural and “according to godliness.” REASON VI. _I maintain communion with the Church of England_, _because her mode of worship is primitive and scriptural_, _and in my judgment best calculated to promote general and individual edification_. “Mr. Wheatly has proved (referring us to the testimonies of Josephus, Philo, Paul Fagius, &c.) that the ancient Jews did always worship God in public by precomposed forms. Dr. Lightfoot not only affirms the same thing, but sets down both the order and method of their hymns and supplications. Now it appears from the general tenour of the four Gospels, and particularly from Luke iv. 16. that our Saviour habitually attended at the service of the Temple, or of the Synagogue, on every Sabbath-day. {12a} He therefore, by this act, from week to week, gave a public sanction to all the Jewish forms of Divine worship. And had it been otherwise, the Scribes and Pharisees, His implacable foes and persecutors, would not have failed to load Him with their severest reproaches, as an open enemy to all godliness. He lived and died a member of the Jewish Church. He moreover gave a set form of prayer to His Apostles, which has ever since been used in the Christian Church. And it is evident from many passages in the book of their acts, that they also, in conformity to His Divine example, did attend on the service both of the Temple and Synagogue; and it is expressly said, (Acts xvii. 2.) that it was ‘_the manner_’ of Paul so to do. The apostolic practice is therefore another sanction to the same religious institution. “Mr. Wheatly has also shown, by sundry appeals to ancient Christian writers, that the three first centuries joined in the use of precomposed set forms of prayer, besides the Lord’s prayer and Psalms; and that these were styled by so early a writer as Justin Martyr, who died in the year of our Lord 163, ‘_Common Prayers_;’ by Origen, ‘_Constituted Prayers_;’ and by Cyprian, ‘_Solemn Prayers_.’—From hence the inference is fairly drawn, that a liturgy composed for public use, is warranted by the practice of our Saviour, of His Apostles, and of the primitive Christians.” {12b} REASON VII. _I maintain communion with the Church of England_, _because her Liturgy is scriptural in its doctrine_, _plain in its style_, _comprehensive in its addresses to the throne of mercy_, _and therefore adapted to general use_. IN confirmation of this reason, I shall content myself with the declaration of one, whose testimony may have the more weight in consequence of his being unconnected with the Church whose liturgy he has extolled, the eloquent and candid Robert Hall. At the Leicester Bible Society he spoke thus of our Liturgy. “I believe that the evangelical purity of its sentiments, the chastised fervour of its devotion, and the majestic simplicity of its language, have placed it in the very first rank of uninspired compositions.” REASON VIII. _I maintain communion with the Church of England_, _because a separation from her_, _without a sufficient reason_, _would_, _in my opinion_, _be a great sin_. “THERE is, undeniably, such a sin as _schism_, against which we are precautioned in the New Testament, as being one proof of carnality in a religious professor, (1 Cor. iii. 3.) and as being diametrically opposite to the duty of ‘endeavouring to keep the unity of the Spirit in the bond of peace’.” “By _schism_ we are to understand a _causeless_ secession from our Church, into the communion of which we have been solemnly admitted by baptism. And that such a secession would be causeless on our part, is evident from this simple consideration, that our Church neither proposes to our faith any doctrine which is not evidently contained in the Scripture; nor obtrudes on us any practice which the Scriptures forbids, nor restrains us from the observation of any rule which the Scripture enjoins.” {14} It is not, in my humble opinion, a sufficient reason for a separation from the general Church to which I belong, that the gospel is not preached from the pulpit of the particular place in which I live. To admit for argument sake, the worst case that can occur, viz. that a Socinian clergyman had, through his own hypocrisy in subscription, got possession of the pulpit of my parish; my removal from that parish to another, if I could find no other way of remedying the calamity, would be a less evil than the act of separation, and the encouragement of a spirit of division in the Church of Christ. The word of God prohibits my making such a division; but it no where forbids me to make any sacrifice of temporal emolument or accommodation for the benefit of my own soul, or the souls of my family. REASON IX. _I maintain communion with the Church of England_, _because I have discovered no sufficient reason for a separation from her_. I WISH it to be distinctly understood that I judge no man, however his views of this subject may differ from my own. Every man must act according to the guidance of his own conscience, after having seriously and diligently used all the means within his reach, by reading and prayer, to obtain information and direction. It is not to those who conscientiously dissent from our communion that I address my reasons; but to those of my own Church. And if any of these should be confirmed in their attachment to her by reading my short statement of the grounds on which my own conduct is built, I shall have attained the only end I have had in view, and rejoice in my success. CONCLUSION. LET not my brother churchman, however, satisfy himself with being a member of the visible Church; but let him examine himself whether he be a living branch in the true vine, united to Christ by faith, and bringing forth the fruits of righteousness by virtue of union with Him. Let him inquire whether he have ever experienced conversion to God,—whether his heart have been humbled, spiritualized, and comforted by those doctrines which he professes to believe as derived from Scripture, and by that worship in which he professes to join as being primitive and “according to godliness.” Let him remember the solemn words of Him, who is the Founder, Head, and Judge of the Christian Church. At the close of His awful parable of the ten virgins, He represents the foolish virgins, who had lamps without oil, as coming to the door of the guest-chamber, and saying “Lord, Lord, open to us.” But the Bridegroom answers, “Verily, I say unto you, I know you not.” Let him also remember the sentence passed on the guest at the marriage feast in the gospel who had not on the wedding garment. (Matt. xxii. 1, &c.) “I am therefore to consider that all are not Israel that are of Israel; all were not Jews that were circumcised; all are not Christians that have been brought by baptism into the Church; for many are called but few are chosen. Under the present state of things, bad and good are together at the marriage feast of the gospel; and many of those that are now _called_ to be among the rest will not be _chosen_ at the last as fit for the kingdom of God. I am therefore not to depend upon any privileges I have at present, unless I use them right; and must give all diligence to _make my calling and election sure_.” {16} * * * * * _FINIS_. * * * * * THE CHURCH OF ENGLAND TRACT SOCIETY HAS PUBLISHED Two Dialogues between Thomas Steady and William Candid about going to Church.—Extracts from the Epistle of St. Clements to the Corinthians.—Arguments in favour of Infant Baptism; with Extracts from Bishop Bradford’s Sermon on Baptismal and Spiritual Regeneration.—The Churchman Instructed in the Book of Common Prayer.—The Churchman’s Directory in the Study of the Holy Scriptures; or Helps in reading and hearing the daily Lessons, the Psalms, and the Epistles and Gospels in the Church Service, &c. &c. * * * * * J. Chilcott, Printer, 30, Wine Street, Bristol. * * * * * FOOTNOTES. {8} The government of every synagogue seems to have borne some resemblance of the general ecclesiastical establishment in the Jewish Church. For there were fixed ministers to take care of the religious duties to be performed therein; and these were by imposition of hands solemnly admitted to their office. He who presided is called in the New Testament Archysynagogus, or the ruler of the Synagogue. This word is sometimes used in a larger sense, for any one of the officers who had power in the affairs of the synagogue. Thus, (Acts xiii. 15.) we read of the rulers of one synagogue, as we also read (Luke iii. 2.) that Annas and Caiaphas were contemporary High Priests, though we know that in a strict sense there could be but one who bore that office. But generally and properly the word Archysynagogus describes the president, or chief of the officers of the synagogue; as Luke xiii. 14. and Acts xviii. 8, 17. Next to the Archysynagogus were the Elders or presbyters of the Synagogue. The person whose office it was to offer up public prayer to God for the whole congregation, was probably one of these. He was called _Sheliac Zibbor_, that is, the Angel of the Church, because as their messenger, he spoke to God for them. Hence the pastors of the seven churches of Asia, in the book of the Revelation, are called by a name borrowed from the Synagogue, “Angels of the Churches.” Under these were inferior officers in every Synagogue, called in Hebrew _Chezanim_, who were also fixed ministers, and under the rulers of the Synagogue, had the charge and oversight of all things in it. The deacon is mentioned in Luke iv. 20. In every instance, so far as I have observed, our Lord adopted the institutions of the Jewish Church, unless they were inapplicable to His new dispensation. “To the end we may understand apostolical tradition to have been taken from the Old Testament; that which Aaron, and his sons, and the Levites were in the Temple, Bishops, Presbyters, and Deacons in the Church may lawfully challenge to themselves.”—_St. Hierom_, _Ep._ 85. {12a} The liturgy of the Jewish Church, in which our Lord and His Apostles joined may be found in _Prideaux’s Connection of the Old and New Testament_. {12b} Hart’s Answer to Gill’s Reasons. {14} Hart’s Answer to Gill’s Reasons. {16} Rev. William Jones’s Works, vol. xi. *** END OF THE PROJECT GUTENBERG EBOOK SHORT REASONS FOR COMMUNION WITH THE CHURCH OF ENGLAND *** 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.