The Project Gutenberg eBook, Extracts from "Sikes on Parochial Communion",
by Thomas Sikes
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'll have
to check the laws of the country where you are located before using this ebook.
Title: Extracts from "Sikes on Parochial Communion"
relating to Episcopacy, and the sin of Schism
Author: Thomas Sikes
Release Date: May 25, 2020 [eBook #62228]
Language: English
Character set encoding: ISO-646-US (US-ASCII)
***START OF THE PROJECT GUTENBERG EBOOK EXTRACTS FROM "SIKES ON PAROCHIAL
COMMUNION"***
Transcribed from the 1864 John Henry and James Parker edition by David Price, email ccx074@pglaf.org, using scans made available by the British Library.
OXFORD and LONDON:
JOHN HENRY AND JAMES PARKER.
1864.
p. 3TO
THE
RIGHT REV. THE LORD BISHOP OF OXFORD
THESE PAGES ARE,
WITH HIS KIND PERMISSION,
VERY RESPECTFULLY DEDICATED BY
HIS
OBLIGED AND OBEDIENT SERVANT,
THE COMPILER.
Having, through the kindness of a friend, had the opportunity of reading a book which appears as scarce as it is valuable, “Sikes on Parochial Communion,” it has seemed to me desirable to make a few extracts from it, in order that a work which has evidently been the product of much thought and deep study, may not be wholly lost to those persons who value sound reasoning and clear expositions of Scripture truths, but who may not (as it has been long out of print) have the privilege of reading the book itself, which would of course be far more interesting and instructive, and which also, towards the latter part, treats ably on the duties of the people to their spiritual pastors, and the error of those who are “given to change,” and fond of the excitement afforded by fresh ministry.
If the sacred character and divine authority of the Christian priesthood were correctly understood, it would greatly conduce to the prevention of those many divisions which at present distract the Church of Christ. It is at present much to be feared that there are few who feel any obligation to submit, upon a right ground. It is necessary therefore, in the first place, to lay the foundation firm by establishing the principles of ecclesiastical obedience, and by a brief recurrence to the nature and constitution of the Church.
We see the bishops each in his diocese claiming jurisdiction over every Christian residing within them, and calling upon them to obey and submit themselves to them in all spiritual matters. How is this claim made out and proved? Let this be the question at present under discussion.
“My kingdom,” says our Lord, “is not of this world.” But although Church authority is purely spiritual, and not of this world—not derived from this world,—yet it was ordained to be exercised in it, for the purpose of bringing lost sinners to the favour of Almighty God, through our Redeemer Jesus Christ.
Every bishop receives his commission, and with it his spiritual authority, immediately from those bishops who consecrated him, as they derived their powers and privileges from their predecessors in a direct line from the Apostles and our Lord. The p. 7Lord bequeathed His authority to His Apostles and their successors, to the end of the world: “As My Father hath sent Me, so send I you. And when He had said this, He breathed on them, and said, Receive ye the Holy Ghost.” He left with them His commission and His Spirit for their natural life, entailing them upon that succession of men upon whom they should lay their hands according to His directions.
This title, however, to Christ’s authority is often disputed, and will be disputed, doubtless, to the end of time, for reasons too obvious to mention. But we have not always the worse opinion of a title merely because it has been called in question. On the contrary, examination and controversy often produce such facts and arguments as greatly strengthen that which was strong before; and, in truth, this in some degree has been the case with the episcopal title, the evidence for which is so clear, that we may safely affirm that there never was, nor ever can be, a title more clear and valid; and it has providentially happened that, in the several Churches of the Christian world, authentic documents have been preserved to prove the regular descent of the episcopate from the very Apostles down to those persons at present occupying the episcopal chair.
What potentate of this world can shew for his kingly authority such a title as this? what nobleman for his dignity? who can pretend to such a title for the best estate in the world? When our blessed Lord invested the Apostles with full powers for the ministry, He sent them, as His Father had sent Him. Now the Father had sent the Son with power to send others: so, therefore, did our Lord send His Apostles, and promised to be with them to the end of the world, that is with His Church, which p. 8they should erect and continue by a regular succession: this promise itself necessarily including the notion of a Church. Vain, then, is the objection of those who pretend that the Apostles’ authority ended with their natural lives, and that Christians since their days are left to model the form of Church government as they please.
But the succession, it is said, has been interrupted, what then becomes of the validity of the bishop’s authority, and consequently of the authority of all his acts and ordinations?
To this it may be replied, that the instances which have been adduced for this purpose are no evidence of an interrupted succession, but, at most, are either interruptions in the evidence of the succession (which is quite a different thing), or mere cases of competition between persons contending for and alternately possessing the same dignity, equally qualified, as far as their spiritual descent is concerned, to transmit the legitimate episcopal character.
Now to allege a mere interruption of this sort, is only to allege that you know nothing of the succession during a certain period of time, which you call an interruption; and such an interruption of historical evidence cannot invalidate the succession. But since the succession is found to recur at certain dates, and to be carried on without any proof, nay, without any surmise, of a spurious descent during that time when we are not able to name the persons, it may be legitimately assumed that all was regular and right; for if there had been any important defect, enemies enough would have been found to triumph in the discovery, and those public records (the ornament and security of the Church) would, long ere this, have been made the sport of infidels and schismatics.
Separatists may possibly urge an argument from p. 9their numbers with success in an age unaccountably regardless of the advice of Job, “Enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: for we are but of yesterday, and know nothing.”
But turn to the Sacred Scriptures, to the fathers, to the early historians, even to those of modern date, and you find that the anti-episcopalian cause comes not recommended either by numbers or antiquity. The first appointed Church with regular episcopacy was that at Jerusalem, of which place St. James was constituted bishop. This is plainly and unanimously testified by the ancient fathers and historians of the Church; the sacred history in a great measure, though not directly, proves the same.
St. Paul, three years after his conversion, went up to Jerusalem to see Peter, “but other Apostles saw he none,” says he, “but James the brother of our Lord.” St. Jerome says this was James the first Bishop of Jerusalem. This is mentioned for the notice of those who may have taken up an opinion that bishops were appointed only when schisms began to shew the necessity of the order, and degrade it almost to a human invention; and if any further demonstration be required, we must have recourse to the testimony of the primitive fathers, those eminent men who immediately succeeded the Apostles; but in the writings of these holy men we find such abundant proof for the Divine authority of bishops, that it is difficult to know how to select, or where to end. From the Apostles thus descending to their successors, some of whom conversed with them and were their disciples, we find that the succession of bishops and the government of the Church by them still prevailed wherever the Gospel was planted.
The writings of Ignatius are of all others the p. 10most direct and explicit in establishing episcopacy, and in asserting the authority of bishops. There is scarcely a page of his Epistles which contains not some instructions upon these points. To the Smyrneans he says, “Flee divisions as the beginning of evils. All of you follow your bishop as Jesus Christ the Father, and the presbytery as the Apostles, and reverence the deacons as the command of God. Let no man do anything of what appertains to the Church without the bishops.” Again, the venerable Polycarp, Bishop of Smyrna, “Let nothing be done without thy approbation;” and to his people, “Give heed to your bishops, that God also may hearken to you.” The great evil of schism, the absolute duty of unity and obedience to the bishop, were always the leading ideas in this great man’s mind; and stronger testimony we cannot have (the Sacred Scriptures alone excepted) to enforce the perpetual observance of these duties. And regarding the bishop sitting in Parliament, is there any law of the Gospel to forbid it? and if he should haply gain the good opinion and confidence of the prince of the land, does he not obtain a most valuable opportunity of commending to his favour the best interests of the Gospel of Christ?
There is a generation who are fond of recommending the poverty and the lowly circumstances of our Lord and His Apostles to the imitation of the clergy, and are constantly reminding them of the zeal and disinterestedness of the first ministers of the Gospel. All good men must undoubtedly reverence such examples as these, but it must be observed that from the days of the Apostles the Gospel never was destitute of human aid. Those times, so frequently pressed upon the recollection of Churchmen, were remarkable for the liberality of the laity; men sold their possessions, p. 11and laid the price at the Apostles’ feet for their disposal.
When the clergy, then, are reminded of the virtues of the Apostles, is it not their duty to press upon such friends the virtues of those who were the Apostles’ hearers? Such munificence as that of selling states and possessions, and placing the price of them in the hands of the Christian minister, might render superfluous any other support.
We are told that heresies (that is, divisions and sects) must need come, and why? That “they which are approved may be made manifest.” [11a] They are permitted as the trial of our faith and proof of our orthodoxy. Schism is a carnal sin, [11b] and must not be countenanced, but avoided. It must be treated and resisted just as the determined Christian would treat and resist any other carnal sin.
It is unnecessary to enlarge, with proofs and testimonies, upon the guilt of schism. It is our business to discover what is the true nature of the offence, and what its guilt. This is demonstrated from the Sacred Scriptures and from the Church Universal. We come with the Sacred Scriptures in our hands, supported by the holy fathers and a host of primitive writers. We define the sin from the mouth of the Lord and from the pen of the Apostles, and we have the universal agreement of the whole Christian Church for fifteen hundred years together.
It will be useful to trace the history of schism from early times. The very first generation of mankind furnishes an example, and describes the case with several of those circumstances which ever since have generally attended it. When Cain fled from his father after the murder of Abel, he went out from “the presence of the Lord.” He went out p. 12from some place where God was present in an especial manner, that is, the place of divine worship, which was doubtless with Adam, and thus forsook the stated public communion of those persons with whom the covenant of mercy was made, in the promise of the Blessed Messiah. From this time he and his descendants became a separate people from the true Church, which continued in the line of Seth, for in Seth’s time they were called the people or Church of God—in contradistinction to the schismatical party of Cain. To this account of Cain’s first schism we may add the testimony of St. Jude, who, in speaking of teachers of false doctrine and men who despise government, joins together those who perished in the gainsaying of Corah, and says of them in ver. 19, “These be they who separate themselves.” The cause of this separation of Cain may be traced from the circumstances of the worship of the two brothers: for schisms are not made for their own sake: there is generally something corrupt in their origin.
Now Abel offered for his sacrifice the firstlings of his flock: a bloody sacrifice, a lamb slaughtered for the purpose. We have reason to suppose that this service was by divine appointment instituted immediately after the Fall to prefigure the one grand sacrifice of the Messiah. But Cain’s sacrifice was not of this sort, therefore unto Cain and his sacrifice the Lord had not respect. Cain was a tiller of the ground, and brought an offering of the first of the ground, which, simply considered, appears as much an act of piety as the sacrifice of Abel. But state the case, that God had positively directed and required the sacrifice of blood, and it is seen at once that Cain’s offering, although of the best that he had, was an act of disobedience; whilst Abel’s sacrifice p. 13was a pious observance of the divine institution, for it is written, “Behold, to obey is better than sacrifice, and to hearken than the fat of rams.” In short, may we not consider this man’s service as mere will-worship? He probably adopted his own invention, instead of the stated worship of God, and the result was that which was to be expected. Note likewise how he bears the displeasure of his Creator; we see no submission, no humble contrition, no attempt to serve his Creator in a more acceptable manner, “he was very wroth, and his countenance fell;” and soon after we read that he put to death the righteous Abel. Those who at this day “separate themselves” too hastily pass by the history of Cain, considering him perhaps only as a murderer, or as generally a profane person, but St. Jude appears to consider him as a schismatic, a false teacher, a despiser of government; for when he is guarding us against persons of this description he tells us “they have gone in the way of Cain.” The Apostle joins the way of Cain with “the error of Balaam and the gainsaying of Corah.” Now the error of Balaam was the seducing the people from the established worship of God, and leading them to separation and idolatry; and the gainsaying of Corah was the formal rebellion of some inferior ministers of the Church, with their adherents, against their superior, the high priest.
We must suppose that the criminality adverted to in these three examples in some point coincided; accordingly, the guilt which appears to be common to the three instances is that of separation from the divinely instituted form of worship. We read in the sequel, that after this separation of Cain his posterity were called “the sons of men,” and the posterity of Seth, who continued in the true Church, p. 14were called “the sons of God,” probably because one party espoused the religion of men, the other adopted the religion of God.
When Corah and his adherents first began their complaint, it was upon the ground of religion and the Church. Even in things sacred some spirits can brook no superiors; and all supremacy, though originating in the Almighty Himself, is charged with tyranny and presumption. “Ye take too much upon you” has generally been alleged against the ministers of God by men who can pretend that all the congregation are holy, that all are equally qualified for the priesthood. Corah was for equality; he could not submit to his lawful superiors. He tells them that they are not better than other people; “All the congregation were holy, every one of them.” What was the gainsaying of Corah in which St. Jude declares that those who separate themselves perish? Did he gainsay any doctrine, or any part of the divine service? No. It was the discipline and government of God’s Church that he gainsayed. Corah’s schism consisted in disobedience to the Head of the Church, and for this offence he and his party went down alive into the pit, and the earth closed upon them.
St. Augustine judges that scarcely any crime is so great as schism. Vincentius considers schism as the mother of all heresies. “Who,” says he, “ever supported any heresy before he had withdrawn from the Catholic Church, and had neglected the consent of antiquity?”
And Jerome, on the other hand, observes that there never yet was any schism that did not invent some false doctrine in order to justify its separation from the Church. It were easy to bring so large a body of quotations from the early Christians upon this p. 15subject as must doubtless surprise those who have been kept in ignorance of the great cloud of witnesses against them. Enough, however, is before us to shew that the first and most eminent disciples of Christ and His Apostles steadily maintained the discipline as well as the faith once delivered to them. Heresies and schisms were permitted for the probation of their faith, but they uniformly repelled them with learning, vigour, and zeal, in no case keeping back the truth upon any pretence whatever. To believe in the Holy Catholic Church is the ninth article of what is called the Apostolic Creed.
That this Church is Apostolic is professed in the Nicene Creed. Our Lord’s charge to the Apostles was this:—“Go ye, and make disciples in all nations. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” That it is necessary to believe in the doctrine of a Church is therefore hardly disputable; but it is further necessary that we believe this article, not in some loose and general acceptation, but in that alone which was intended by the founder. The Catholic Church is defined by our Articles to be a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly administered according to Christ’s ordinance. By Canon 55 it is considered as the whole congregation of Christian people, consisting of apostolical governors and such as hold communion with them in the Word and Sacraments according to Christ’s institution.
The Church can be built upon only one foundation, namely, that of the Apostles and Prophets, Jesus Christ Himself being the chief corner-stone, in whom all the building is fitly framed together. It has only one faith, viz. the faith once delivered to p. 16the saints. But those who will not endure sound doctrine will heap to themselves teachers. And then what can be expected but that which the Apostle declares will follow: first, “that such men shall turn away their ears from the truth;” and then, that “they shall be turned unto fables;” that is, they shall fall into false doctrines and the most absurd opinions.
Printed by Messrs. Parker, Cornmarket, Oxford.
[11a] 1 Cor. xi. 19.
[11b] 1 Cor. iii. 3; Gal. v. 20.
***END OF THE PROJECT GUTENBERG EBOOK EXTRACTS FROM "SIKES ON PAROCHIAL
COMMUNION"***
***** This file should be named 62228-h.htm or 62228-h.zip******
This and all associated files of various formats will be found in:
http://www.gutenberg.org/dirs/6/2/2/2/62228
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-tm electronic works to protect the PROJECT GUTENBERG-tm
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for the eBooks, unless you receive
specific permission. If you do not charge anything for copies of this
eBook, complying with the rules is very easy. You may use this eBook
for nearly any purpose such as creation of derivative works, reports,
performances and research. They 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-tm 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-tm License available with this file or online at
www.gutenberg.org/license.
Section 1. General Terms of Use and Redistributing Project
Gutenberg-tm electronic works
1.A. By reading or using any part of this Project Gutenberg-tm
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-tm electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg-tm 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-tm 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-tm electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg-tm
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-tm 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-tm mission of promoting
free access to electronic works by freely sharing Project Gutenberg-tm
works in compliance with the terms of this agreement for keeping the
Project Gutenberg-tm 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-tm 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-tm work. The Foundation makes no
representations concerning the copyright status of any work in any
country outside 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-tm License must appear
prominently whenever any copy of a Project Gutenberg-tm 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'll have to check the laws of the country where you
are located before using this ebook.
1.E.2. If an individual Project Gutenberg-tm 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-tm
trademark as set forth in paragraphs 1.E.8 or 1.E.9.
1.E.3. If an individual Project Gutenberg-tm 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-tm 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-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.
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-tm 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-tm work in a format
other than "Plain Vanilla ASCII" or other format used in the official
version posted on the official Project Gutenberg-tm web site
(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-tm 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-tm 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-tm electronic works
provided that
* You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg-tm works calculated using the method
you already use to calculate your applicable taxes. The fee is owed
to the owner of the Project Gutenberg-tm 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-tm
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-tm
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-tm works.
1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg-tm electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from both the Project Gutenberg Literary Archive Foundation and The
Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm
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-tm collection. Despite these efforts, Project Gutenberg-tm
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-tm trademark, and any other party distributing a Project
Gutenberg-tm 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-tm electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg-tm
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-tm work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg-tm work, and (c) any
Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm 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-tm's
goals and ensuring that the Project Gutenberg-tm 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-tm 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 principal office is in Fairbanks, Alaska, with the
mailing address: PO Box 750175, Fairbanks, AK 99775, but its
volunteers and employees are scattered throughout numerous
locations. Its 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 web site and
official page at www.gutenberg.org/contact
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
gbnewby@pglaf.org
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide
spread 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-tm electronic works.
Professor Michael S. Hart was the originator of the Project
Gutenberg-tm concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg-tm eBooks with only a loose network of
volunteer support.
Project Gutenberg-tm 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 Web site which has the main PG search
facility: www.gutenberg.org
This Web site includes information about Project Gutenberg-tm,
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.