diff options
Diffstat (limited to '49112-h/49112-h.htm')
| -rw-r--r-- | 49112-h/49112-h.htm | 1133 |
1 files changed, 1133 insertions, 0 deletions
diff --git a/49112-h/49112-h.htm b/49112-h/49112-h.htm new file mode 100644 index 0000000..68337b9 --- /dev/null +++ b/49112-h/49112-h.htm @@ -0,0 +1,1133 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>National Apostasy, by John Keble</title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + P { margin-top: .75em; + margin-bottom: .75em; + } + P.gutsumm { margin-left: 5%;} + P.poetry {margin-left: 3%; } + .GutSmall { font-size: 0.7em; } + H1, H2 { + text-align: center; + margin-top: 2em; + margin-bottom: 2em; + } + H3, H4, H5 { + text-align: center; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + table { border-collapse: collapse; } +table {margin-left:auto; margin-right:auto;} + td { vertical-align: top; border: 1px solid black;} + td p { margin: 0.2em; } + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + + .smcap {font-variant: small-caps;} + + .pagenum {position: absolute; + left: 92%; + font-size: small; + text-align: right; + font-weight: normal; + color: gray; + } + img { border: none; } + img.dc { float: left; width: 50px; height: 50px; } + p.gutindent { margin-left: 2em; } + div.gapspace { height: 0.8em; } + div.gapline { height: 0.8em; width: 100%; border-top: 1px solid;} + div.gapmediumline { height: 0.3em; width: 40%; margin-left:30%; + border-top: 1px solid; } + div.gapmediumdoubleline { height: 0.3em; width: 40%; margin-left:30%; + border-top: 1px solid; border-bottom: 1px solid;} + div.gapshortdoubleline { height: 0.3em; width: 20%; + margin-left: 40%; border-top: 1px solid; + border-bottom: 1px solid; } + div.gapdoubleline { height: 0.3em; width: 50%; + margin-left: 25%; border-top: 1px solid; + border-bottom: 1px solid;} + div.gapshortline { height: 0.3em; width: 20%; margin-left:40%; + border-top: 1px solid; } + .citation {vertical-align: super; + font-size: .5em; + text-decoration: none;} + img.floatleft { float: left; + margin-right: 1em; + margin-top: 0.5em; margin-bottom: 0.5em; } + img.floatright { float: right; + margin-left: 1em; margin-top: 0.5em; + margin-bottom: 0.5em; } + img.clearcenter {display: block; + margin-left: auto; + margin-right: auto; margin-top: 0.5em; + margin-bottom: 0.5em} + --> + /* XML end ]]>*/ + </style> +</head> +<body> +<pre> + +The Project Gutenberg eBook, National Apostasy, by John Keble + + +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: National Apostasy + Considered in a Sermon Preached in St. Mary's, Oxford + + +Author: John Keble + + + +Release Date: June 2, 2015 [eBook #49112] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK NATIONAL APOSTASY*** +</pre> +<p>Transcribed from the 1833 J. H. Parker edition by David Price, +email ccx074@pglaf.org</p> +<h1>NATIONAL APOSTASY<br /> +<span class="GutSmall">CONSIDERED</span><br /> +<span class="GutSmall">IN</span><br /> +A SERMON<br /> +PREACHED IN ST. MARY’S, OXFORD,<br /> +<span class="GutSmall">BEFORE</span><br /> +HIS MAJESTY’S JUDGES OF ASSIZE,<br /> +<span class="GutSmall">ON SUNDAY, JULY 14, 1833.</span></h1> +<p style="text-align: center"><span class="GutSmall">BY</span><br +/> +JOHN KEBLE, M. A.</p> +<p style="text-align: center"><span class="GutSmall">FELLOW OF +ORIEL COLLEGE, AND POETRY PROFESSOR</span><br /> +<span class="GutSmall">IN THE UNIVERSITY OF OXFORD.</span></p> + +<div class="gapshortline"> </div> +<p style="text-align: center">OXFORD,<br /> +<span class="GutSmall">PRINTED BY S. COLLINGWOOD, PRINTER TO THE +UNIVERSITY,</span><br /> +FOR J. H. PARKER.<br /> +<span class="GutSmall">SOLD ALSO BY J. G. AND F. RIVINGTON, ST. +PAUL’S CHURCHYARD,</span><br /> +<span class="GutSmall">AND WATERLOO-PLACE, LONDON.</span><br /> +<span class="GutSmall">MDCCCXXXIII.</span></p> +<h2><a name="pageiii"></a><span class="pagenum">p. +iii</span>ADVERTISEMENT.</h2> +<p><span class="smcap">Since</span> the following pages were +prepared for the press, the calamity, in anticipation of which +they were written, has actually overtaken this portion of the +Church of <span class="smcap">God</span>. The Legislature +of England and Ireland, (<i>the members of which are not even +bound to profess belief in the Atonement</i>,) this body has +virtually usurped the commission of those whom our <span +class="smcap">Saviour</span> entrusted with <i>at least one +voice</i> in making ecclesiastical laws, on matters wholly or +partly spiritual. The same Legislature has also ratified, +to its full extent, this principle;—that the Apostolical +Church in this realm is henceforth only to stand, in the eye of +the State, as <i>one sect among many</i>, depending, for any +preeminence she may still appear to retain, merely upon the +accident of her having a strong party in the country.</p> +<p>It is a moment, surely, full of deep solicitude to all those +members of the Church who still believe her authority divine, and +the oaths and obligations, by which they are bound to her, <a +name="pageiv"></a><span class="pagenum">p. iv</span>undissolved +and indissoluble by calculations of human expediency. Their +anxiety turns not so much on the consequences, to the State, of +what has been done, (<i>they</i> are but too evident,) as on the +line of conduct which they are bound themselves to pursue. +How may they continue their communion with the Church +<i>established</i>, (hitherto the pride and comfort of their +lives,) without any taint of those Erastian Principles on which +she is now avowedly to be governed? What answer can we make +henceforth to the partisans of the Bishop of Rome, when they +taunt us with being a mere Parliamentarian Church? And how, +consistently with our present relations to <i>the State</i>, can +even the doctrinal purity and integrity of the <span +class="smcap">most Sacred Order</span> be preserved?</p> +<p>The attention of all who love the Church is most earnestly +solicited to these questions. They are such, it will be +observed, as cannot be answered by appealing to precedents in +English History, because, at most, such could only shew, that the +difficulty might have been raised before. It is believed, +that there are hundreds, nay thousands of Christians, and that +soon there <a name="pagev"></a><span class="pagenum">p. +v</span>will be tens of thousands, unaffectedly anxious to be +rightly guided with regard to these and similar points. And +they are mooted thus publicly, for the chance of eliciting, from +competent judges, a correct and early opinion.</p> +<p>If, under such trying and delicate circumstances, one could +venture to be positive about any thing, it would seem safe to +say, that in such measure as it may be thought incumbent on the +Church, or on Churchmen, to submit to any profane intrusion, it +must at least be their sacred duty, to declare, promulgate, and +record, their full conviction, that it <i>is</i> intrusion; that +they yield to it as they might to any other tyranny, but do from +their hearts deprecate and abjure it. This seems the least +that can be done: unless we would have our children’s +children say, “There was once here a glorious Church, but +it was betrayed into the hands of Libertines for the real or +affected love of a little temporary peace and good +order.”</p> +<p>July 22, 1833.</p> + +<div class="gapspace"> </div> +<blockquote><p style="text-align: center"><a +name="page7"></a><span class="pagenum">p. 7</span>1 <span +class="smcap">Samuel</span> xii. 23.</p> +<p><i>As for me</i>, <span class="smcap"><i>God</i></span><i> +forbid that I should sin against the </i><span +class="smcap"><i>Lord</i></span><i> in ceasing to pray for +you</i>: <i>but I will teach you the good and the right +way</i>.</p> +</blockquote> +<p><span class="smcap">On</span> public occasions, such as the +present, the minds of Christians naturally revert to that portion +of Holy Scripture, which exhibits to us the will of the Sovereign +of the world in more immediate relation to the <i>civil</i> and +<i>national</i> conduct of mankind. We naturally turn to +the Old Testament, when <i>public</i> duties, <i>public</i> +errors, and <i>public</i> dangers, are in question. And +what in such cases is natural and obvious, is sure to be more or +less right and reasonable. Unquestionably it is a mistaken +theology, which would debar Christian nations and statesmen from +the instruction afforded by the Jewish scriptures, under a +notion, that the circumstances of that people were +<i>altogether</i> peculiar and unique, and therefore irrelevant +to every other case. True, there <i>is</i> hazard of +misapplication, as there is whenever men teach by example. +There is <i>peculiar</i> hazard, from the sacredness and delicacy +of the subject; since dealing with things supernatural and +miraculous as if they were ordinary human precedents, would be +not only unwise, <a name="page8"></a><span class="pagenum">p. +8</span>but profane. But these hazards are more than +counterbalanced by the absolute certainty, peculiar to this +history, that what is there commended was right, and what is +there blamed, wrong. And they would be effectually obviated +if men would be careful to keep in view this +caution:—suggested every where, if I mistake not, by the +manner in which the Old Testament is quoted in the +New:—that, as regards reward and punishment, <span +class="smcap">God</span> dealt formerly with the Jewish people in +a manner analogous to that in which He deals now, not so much +with Christian <i>nations</i>, as with the <i>souls of individual +Christians</i>.</p> +<p>Let us only make due allowances for this cardinal point of +difference, and we need not surely hesitate to avail ourselves, +as the time may require, of those <i>national</i> warnings, which +fill the records of the elder church: the less so, as the +discrepancy lies rather in what is revealed of <span +class="smcap">God’s</span> providence, than in what is +required in the way of human duty. Rewards and punishments +may be dispensed, visibly at least, with a less even hand; but +what <i>tempers</i>, and what <i>conduct</i>, <span +class="smcap">God</span> will ultimately reward and +punish,—<i>this</i> is a point which cannot be changed: for +it depends not on our circumstances, but on His essential, +unvarying Attributes.</p> +<p>I have ventured on these few general observations, because the +impatience with which the <a name="page9"></a><span +class="pagenum">p. 9</span>world endures any remonstrance on +religious grounds, is apt to shew itself most daringly, when the +<i>Law</i> and the <i>Prophets</i> are appealed to. Without +any scruple or ceremony, men give us to understand that they +regard the whole as obsolete: thus taking the very opposite +ground to that which was preferred by the same class of persons +two hundred years ago; but, it may be feared, with much the same +purpose and result. <i>Then</i>, the Old Testament was +quoted at random for every excess of fanatical pride and cruelty: +<i>now</i>, its authority goes for nothing, however clear and +striking the analogies may be, which appear to warrant us in +referring to it. The two extremes, as usual, meet; and in +this very remarkable point: that they both avail themselves of +the <i>supernatural</i> parts of the Jewish revelation to turn +away attention from that, which <i>they</i>, of course, most +dread and dislike in it: its authoritative confirmation of the +<i>plain dictates of conscience</i> in matters of civil wisdom +and duty.</p> +<p>That portion, in particular, of the history of the chosen +people, which drew from Samuel, the truest of patriots, the wise +and noble sentiment in the text, must ever be an unpleasing and +perplexing page of scripture, to those, who would fain persuade +themselves, that a nation, even a Christian nation, may do well +enough, as such, without <span class="smcap">God</span>, and +without His Church. <a name="page10"></a><span +class="pagenum">p. 10</span>For what if the Jews <i>were</i> +bound to the Almighty by ties common to no other people? +What if He <i>had</i> condescended to know <i>them</i> in a way +in which He was as yet unrevealed to all families of the earth +besides? What if, as their relation to Him was nearer, and +their ingratitude more surpassing, so they might expect more +exemplary punishment? Still, after all has been said, to +exaggerate their guilt, <i>in degree</i>, beyond what is supposed +possible in any nation whatever now, what can it come to, in +<i>kind</i> and in <i>substance</i>, but only this;—that +they rejected <span class="smcap">God</span>? that they wished +themselves rid of the moral restraint implied in His peculiar +presence and covenant? They said, what the prophet Ezekiel, +long after, represents their worthy posterity as saying, +“<i>We will be as the heathen</i>, <i>the families of the +countries</i>.” <a name="citation10"></a><a +href="#footnote10" class="citation">[10]</a> “Once +for all, we will get rid of these disagreeable, unfashionable +scruples, which throw us behind, as we think, in the race of +worldly honour and profit.” Is this indeed a tone of +thought, which Christian nations cannot fall into? Or, if +they should, has it ceased to be displeasing to <span +class="smcap">God</span>? In other words, has He forgotten +to be angry with impiety and practical atheism? Either this +must be affirmed, or men must own, (what is clear at once to +plain unsophisticated readers,) that this first overt <a +name="page11"></a><span class="pagenum">p. 11</span>act, which +began the downfall of the Jewish nation, stands on record, with +its fatal consequences, for a perpetual warning to all nations, +as well as to all individual Christians, who having accepted +<span class="smcap">God</span> for their king, allow themselves +to be weary of subjection to Him, and think they should be +happier if they were freer, and more like the rest of the +world.</p> +<p>I do not enter into the question, whether visible temporal +judgments are to be looked for by Christian nations, +transgressing as those Jews did. Surely common sense and +piety unite, in representing this inquiry as, practically, one of +no great importance. When it is once known for certain that +such and such conduct is displeasing to the <span +class="smcap">King</span> of kings, surely common sense and piety +concur in setting their mark of reprobation on such conduct, +whether the punishment, sure to overtake it, come to-morrow, or a +year hence, or wait till we are in another world.</p> +<p>Waving this question, therefore, I proceed to others, which +appear to me, I own, at the present moment especially, of the +very gravest practical import.</p> +<p>What are the symptoms, by which one may judge most fairly, +whether or no a nation, as such, is becoming alienated from <span +class="smcap">God</span> and <span +class="smcap">Christ</span>?</p> +<p>And what are the particular duties of sincere <a +name="page12"></a><span class="pagenum">p. 12</span>Christians, +whose lot is cast by divine Providence in a time of such dire +calamity?</p> +<p>The conduct of the Jews, in asking for a king, may furnish an +ample illustration of the <i>first</i> point: the behaviour of +Samuel, then and afterwards, supplies as perfect a pattern of the +<i>second</i>, as can well be expected from human nature.</p> +<p>I. The case is at least possible, of a nation, having +for centuries acknowledged, as an essential part of its theory of +government, that, <i>as</i> a Christian nation, she is also a +part of Christ’s Church, and bound, in all her legislation +and policy, by the fundamental rules of that Church, the case is, +I say, conceivable, of a government and people, so constituted, +deliberately throwing off the restraint, which in many respects +such a principle would impose on them, nay, disavowing the +principle itself; and that, on the plea, that other states, as +flourishing or more so in regard of wealth and dominion, do well +enough without it. Is not this desiring, like the Jews, to +have an earthly king over them, when the <span +class="smcap">Lord</span> their <span class="smcap">God</span> is +their king? Is it not saying in other words, “We will +be as the heathen, the families of the countries,” the +aliens to the Church of our Redeemer?</p> +<p>To such a change, whenever it takes place, the immediate +impulse will probably be given by some pretence of danger from +without,—<a name="page13"></a><span class="pagenum">p. +13</span>such as, at the time now spoken of, was furnished to the +Israelites by an incursion of the children of Ammon; or by some +wrong or grievance in the executive government, such as the +malversation of Samuel’s sons, to whom he had deputed his +judicial functions. Pretences will never be hard to find; +but, in reality, the movement will always be traceable to the +same decay or want of faith, the same deficiency in Christian +resignation and thankfulness, which leads so many, as +individuals, to disdain and forfeit the blessings of the +gospel. Men not impressed with religious principle +attribute their ill success in life,—the hard times they +have to struggle with,—to any thing rather than their own +ill-desert: and the institutions of the country, ecclesiastical +and civil, are always at hand to bear the blame of whatever seems +to be going amiss. Thus, the discontent in Samuel’s +time, which led the Israelites to demand a change of +constitution, was discerned by the Unerring Eye, though perhaps +little suspected by themselves, to be no better than a fresh +development of the same restless, godless spirit, which had led +them so often into idolatry. “They have not rejected +thee, but they have rejected Me, that I should not reign over +them. According to all the works, which they have done +since the day that I brought them up out of Egypt even unto this +day, wherewith they have forsaken <a name="page14"></a><span +class="pagenum">p. 14</span>Me, and served other gods, so do they +also unto thee.” <a name="citation14a"></a><a +href="#footnote14a" class="citation">[14a]</a></p> +<p>The charge might perhaps surprise many of them, just as, in +other times and countries, the impatient patrons of innovation +are surprised, at finding themselves rebuked on religious +grounds. Perhaps the Jews pleaded the express countenance, +which the words of their Law, in one place, <a +name="citation14b"></a><a href="#footnote14b" +class="citation">[14b]</a> seemed, by anticipation, to lend to +the measure they were urging. And so, in modern times, when +liberties are to be taken, and the intrusive passions of men to +be indulged, precedent and permission, or what sounds like them, +may be easily found and quoted for every thing. But Samuel, +in <span class="smcap">God’s</span> name, silenced all +this, giving them to understand, that in His sight the whole was +a question of <i>motive</i> and <i>purpose</i>, not of ostensible +and colourable argument;—in His sight, I say, to whom we, +as well as they, are nationally responsible for much more than +the soundness of our deductions as matter of disputation, or of +law; we are responsible for the meaning and temper in which we +deal with His Holy Church, established among us for the salvation +of our souls.</p> +<p>These, which have been hitherto mentioned as omens and tokens +of an Apostate Mind in a nation, have been suggested by the +portion itself <a name="page15"></a><span class="pagenum">p. +15</span>of sacred history, to which I have ventured to direct +your attention. There are one or two more, which the nature +of the subject, and the palpable tendency of things around us, +will not allow to be passed over.</p> +<p>One of the most alarming, as a symptom, is the growing +indifference, in which men indulge themselves, to other +men’s religious sentiments. Under the guise of +charity and toleration we are come almost to this pass; <i>that +no difference</i>, <i>in matters of faith</i>, <i>is to +disqualify for our approbation and confidence</i>, <i>whether in +public or domestic life</i>. Can we conceal it from +ourselves, that every year the practice is becoming more common, +of trusting men unreservedly in the most delicate and important +matters, without one serious inquiry, whether they do not hold +principles which make it impossible for them to be loyal to their +<span class="smcap">Creator</span>, <span +class="smcap">Redeemer</span>, and <span +class="smcap">Sanctifier</span>? Are not offices conferred, +partnerships formed, intimacies courted,—nay, (what is +almost too painful to think of,) do not parents commit their +children to be educated, do they not encourage them to +intermarry, in houses, on which Apostolical Authority would +rather teach them to set a mark, as unfit to be entered by a +faithful servant of <span class="smcap">Christ</span>?</p> +<p>I do not now speak of public measures only or chiefly; many +things of that kind may be thought, whether wisely or no, to +become from <a name="page16"></a><span class="pagenum">p. +16</span>time to time necessary, which are in reality as little +desired by those who lend them a seeming concurrence, as they +are, in themselves, undesirable. But I speak of the spirit +which leads men to <i>exalt</i> in every step of that kind; to +<i>congratulate</i> one another on the supposed decay of what +they call an exclusive system.</p> +<p>Very different are the feelings with which it seems natural +for a true Churchman to regard such a state of things, from those +which would arise in his mind on witnessing the mere triumph of +<i>any given set of adverse opinions</i>, exaggerated or even +heretical as he might deem them. He <i>might</i> feel as +melancholy,—he <i>could</i> hardly feel so indignant.</p> +<p>But this is not a becoming place, nor are these safe topics, +for the indulgence of mere <i>feeling</i>. The point really +to be considered is, whether, according to the coolest estimate, +the fashionable liberality of this generation be not ascribable, +in a great measure, to the same temper which led the Jews +voluntarily to set about degrading themselves to a level with the +idolatrous Gentiles? And, if it be true any where, that +such enactments are forced on the Legislature by public opinion, +is <span class="GutSmall">APOSTASY</span> too hard a word to +describe the temper of that nation?</p> +<p>The same tendency is still more apparent, because the fair +gloss of candour and forbearance is wanting, in the surly or +scornful impatience <a name="page17"></a><span class="pagenum">p. +17</span>often exhibited, by persons who would regret passing for +unbelievers, when Christian motives are suggested, and checks +from Christian principles attempted to be enforced on their +public conduct. I say, “their public conduct,” +more especially; because in that, I know not how, persons are apt +to be more shameless, and readier to avow the irreligion that is +in them;—amongst other reasons, probably, from each feeling +that he is one of a multitude, and fancying, therefore, that his +responsibility is divided.</p> +<p>For example:—whatever be the cause, in this country of +late years, (though we are lavish in professions of piety,) there +has been observable a growing disinclination, on the part of +those bound by <span class="GutSmall">VOLUNTARY OATHS</span>, to +whatever reminds them of their obligation; a growing disposition +to explain it all away. We know what, some years ago, would +have been thought of such uneasiness, if betrayed by persons +officially sworn, in private, legal, or commercial life. If +there be any subjects or occasions, now, on which men are +inclined to judge of it more lightly, it concerns them deeply to +be quite sure, that they are not indulging, or encouraging a +profane dislike of <span class="smcap">God’s</span> awful +Presence; a general tendency, as a people, to leave Him out of +all their thoughts.</p> +<p>They will have the more reason to suspect <a +name="page18"></a><span class="pagenum">p. 18</span>themselves, +in proportion as they see and feel more of that <i>impatience +under pastoral authority</i>, which our <span +class="smcap">Saviour</span> Himself has taught us to consider as +a never-failing symptom of an unchristian temper. “He +that heareth you, heareth Me; and he that despiseth you, +despiseth Me.” <a name="citation18a"></a><a +href="#footnote18a" class="citation">[18a]</a> Those words +of divine truth put beyond all sophistical exception, what common +sense would lead us to infer, and what daily experience +teaches;—that disrespect to the Successors of the Apostles, +<i>as such</i>, is an unquestionable symptom of enmity to Him, +who gave them their commission at first, and has pledged Himself +to be with them for ever. Suppose such disrespect general +and national, suppose it also avowedly grounded not on any +fancied tenet of religion, but on mere human reasons of +popularity and expediency, either there is no meaning at all in +these emphatic declarations of our <span +class="smcap">Lord</span>, or that nation, how highly soever she +may think of her own religion and morality, stands convicted in +His sight of a direct disavowal of His Sovereignty.</p> +<p>To this purpose it may be worth noticing, that the ill-fated +chief, whom <span class="smcap">God</span> gave to the Jews, as +the prophet tells us, in his anger, <a name="citation18b"></a><a +href="#footnote18b" class="citation">[18b]</a> and whose +disobedience and misery were referred by himself to his +“fearing the people, and obeying their voice,” <a +name="citation18c"></a><a href="#footnote18c" +class="citation">[18c]</a> whose conduct, therefore, may be +fairly taken as a sample of what public opinion <a +name="page19"></a><span class="pagenum">p. 19</span>was at that +time supposed to require,—his first step in apostasy was an +intrusion on the sacrificial office, <a name="citation19a"></a><a +href="#footnote19a" class="citation">[19a]</a> as the last and +greatest of his crimes was persecuting David, whom he well knew +to bear <span class="smcap">God’s</span> special +commission. <span class="smcap">God</span> forbid, that any +Christian land should ever, by her prevailing temper and policy, +revive the memory and likeness of Saul, or incur a sentence of +reprobation like his. But if such a thing should be, the +crimes of that nation will probably begin in infringement on +Apostolical Rights; she will end in persecuting the true Church; +and in the several stages of her melancholy career, she will +continually be led on from bad to worse by vain endeavours at +accommodation and compromise with evil. Sometimes +<i>toleration</i> may be the word, as with Saul when he spared +the Amalekites; sometimes <i>state security</i>, as when he +sought the life of David; sometimes <i>sympathy with popular +feeling</i>, as appears to have been the case, when violating +solemn treaties, he attempted to exterminate the remnant of the +Gibeonites, in his zeal for the children of Israel and Judah. <a +name="citation19b"></a><a href="#footnote19b" +class="citation">[19b]</a> Such are the sad but obvious +results of separating religious resignation altogether from +men’s notions of civil duty.</p> +<p>II. But here arises the other question, on which it was +proposed to say a few words; and <a name="page20"></a><span +class="pagenum">p. 20</span>with a view to which, indeed, the +whole subject must be considered, if it is to lead to any +practical improvement. What should be the tenor of +<i>their</i> conduct, who find themselves cast on such times of +decay and danger? How may a man best reconcile his +allegiance to <span class="smcap">God</span> and his Church with +his duty to his country, that country, which now, by the +supposition, is fast becoming hostile to the Church, and cannot +therefore long be the friend of <span +class="smcap">God</span>?</p> +<p>Now in proportion as any one sees reason to fear that such is, +or soon may be, the case in his own land, just so far may he see +reason to be thankful, especially if he be called to any national +trust, for such a complete pattern of his duty, as he may find in +the conduct of Samuel. That combination of sweetness with +firmness, of consideration with energy, which constitutes the +temper of a perfect public man, was never perhaps so beautifully +exemplified. He makes no secret of the bitter grief and +dismay, with which the resolution of his countrymen had filled +him. He was prepared to resist it at all hazards, had he +not received from <span class="smcap">God</span> Himself +directions to give them their own way; protesting, however, in +the most distinct and solemn tone, so as to throw the whole blame +of what might ensue on their wilfulness. Having so +protested, and found them obstinate, he does not therefore at +once forsake their service, he continues discharging <a +name="page21"></a><span class="pagenum">p. 21</span>all the +functions they had left him, with a true and loyal, though most +heavy, heart. “<span class="smcap">God</span> forbid +that I should sin against the <span class="smcap">Lord</span> in +ceasing to pray for you: but I will teach you the good and the +right way.”</p> +<p>Should it ever happen (which <span class="smcap">God</span> +avert, but we cannot shut our eyes to the danger) that the +Apostolical Church should be forsaken, degraded, nay trampled on +and despoiled by the state and people of England, I cannot +conceive a kinder wish for her, on the part of her most +affectionate and dutiful children, than that she may, +consistently, act in the spirit of this most noble sentence; nor +a course of conduct more likely to be blessed by a restoration to +more than her former efficiency. In speaking of the Church, +I mean of course, the laity, as well as the clergy in their three +orders,—the whole body of Christians united, according to +the will of <span class="smcap">Jesus Christ</span>, under the +Successors of the Apostles. It may, by <span +class="smcap">God’s</span> blessing, be of some use, to +shew how, in the case supposed, the example of Samuel might guide +her collectively, and each of her children individually, down +even to minute details of duty.</p> +<p>The Church would, first of all, have to be constant, as +before, in <span class="GutSmall">INTERCESSION</span>. No +despiteful usage, no persecution, could warrant her in ceasing to +pray, as did her first fathers and patterns, for the State, and +all who are in authority. <a name="page22"></a><span +class="pagenum">p. 22</span>That duty once well and cordially +performed, all other duties, so to speak, are secured. +Candour, respectfulness, guarded language,—all that the +apostle meant, in warning men not to “speak evil of +dignities,” may then, and then only, be practised, without +compromise of truth and fortitude, when the habit is attained of +praying as we ought for the very enemies of our precious and holy +cause.</p> +<p>The constant sense of <span class="smcap">God’s</span> +presence and consequent certainty of final success, which can be +kept up no other way, would also prove an effectual bar against +the more silent but hardly less malevolent feeling, of disgust, +almost amounting to misanthropy, which is apt to lay hold on +sensitive minds, when they see oppression and wrong triumphant on +a large scale. The custom of interceding, even for the +wicked, will keep the Psalmist’s reasoning habitually +present to their thoughts: “Fret not thyself because of the +ungodly, neither be thou envious against the evil doers: for they +shall soon be cut down like the grass, and be withered even as +the green herb . . . Leave off from wrath, and let go +displeasure: fret not thyself, else shalt thou be moved to do +evil.” <a name="citation22"></a><a href="#footnote22" +class="citation">[22]</a></p> +<p>Thus not only by supernatural aid, which we have warrant of +<span class="smcap">God’s</span> word for expecting, but +even in the way of natural consequence, the <i>first</i> <a +name="page23"></a><span class="pagenum">p. 23</span>duty of the +church and of churchmen, <span +class="GutSmall">INTERCESSION</span>, sincerely practised, would +prepare them for the <i>second</i>;—which, following the +words of Samuel as our clue, we may confidently pronounce to be +<span class="GutSmall">REMONSTRANCE</span>. “I will +teach you the good and the right way.” <span +class="smcap">Remonstrance</span>, calm, distinct, and +persevering, in public and in private, direct and indirect, by +word, look, and demeanour, is the unequivocal duty of every +Christian, according to his opportunities, when the Church +landmarks are being broken down.</p> +<p>Among laymen, a deep responsibility would appear to rest on +those particularly, whose profession leads them most directly to +consider the boundaries of the various rights and duties, which +fill the space of civilized Society. The immediate +machinery of change must always pass through their hands: and +they have also very great power in forming and modifying public +opinion. The very solemnity of this day may remind them, +even more than others, of the close amity which must ever subsist +between equal justice and pure religion; Apostolical religion, +more especially, in proportion to her superior truth and +exactness. It is an amity, made still more sacred, if +possible, in the case of the Church and Law of England, by +historical recollections, associations, and precedents, of the +most engaging and ennobling cast.</p> +<p>But I return to the practical admonition afforded <a +name="page24"></a><span class="pagenum">p. 24</span>her, in +critical periods, by Samuel’s example.</p> +<p>After the accomplishment of the change, which he deprecated, +his whole behaviour, to Saul especially, is a sort of expansion +of the sentiment in the text. It is all earnest <span +class="GutSmall">INTERCESSION</span> with <span +class="smcap">God</span>, grave, respectful, affectionate <span +class="GutSmall">REMONSTRANCE</span> with the misguided man +himself. Saul is boldly rebuked, and that publicly, for his +impious liberality in sparing the Amalekites, yet so, as not to +dishonour him in the presence of the people. Even when it +became necessary for <span class="smcap">God’s</span> +prophet to shew that he was in earnest, and give the most +effectual of warnings, by separating himself from so unworthy a +person;—when “Samuel came no more to see Saul;” +<a name="citation24"></a><a href="#footnote24" +class="citation">[24]</a>—even then, we are told, he still +“mourned for him.”</p> +<p>On the same principle, come what may, we have ill learned the +lessons of our Church, if we permit our patriotism to decay, +together with the protecting care of the state. “The +powers that be, are ordained of <span +class="smcap">God</span>,” whether they foster the true +Church, or no. Submission and order are still duties. +They were so in the days of pagan persecution; and the more of +loyal and affectionate feeling we endeavour to mingle with our +obedience, the better.</p> +<p>After all, the surest way to uphold or restore <a +name="page25"></a><span class="pagenum">p. 25</span>our +endangered Church, will be for each of her anxious children, in +his own place and station, to resign himself more thoroughly to +his <span class="smcap">God</span> and <span +class="smcap">Saviour</span> in those duties, public and private, +which are not immediately affected by the emergencies of the +moment:—the daily and hourly duties, I mean, of piety, +purity, charity, justice. It will be a consolation +understood, by every thoughtful Churchman, that, let his +occupation be, apparently, never so remote from such great +interests, it is in his power, by doing all as a Christian, to +credit and advance the cause he has most at heart; and what is +more, to draw down <span class="smcap">God’s</span> +blessing upon it. This ought to be felt, for example, as +one motive more to exact punctuality in those duties, personal +and official, which the return of an Assize week offers to our +practice; one reason more for veracity in witnesses, fairness in +pleaders, strict impartiality, self-command, and patience, in +those on whom decisions depend; and for an awful sense of <span +class="smcap">God’s</span> presence in all. An +Apostle once did not disdain to urge good conduct upon his +proselytes, upon the ground, that, so doing, they would adorn and +recommend the doctrine of <span class="smcap">God</span> our +<span class="smcap">Saviour</span>. <a name="citation25"></a><a +href="#footnote25" class="citation">[25]</a> Surely, then, +it will be no unworthy principle, if any man be more circumspect +in his behaviour, more watchful and fearful of himself, more +earnest in his petitions <a name="page26"></a><span +class="pagenum">p. 26</span>for spiritual aid, from a dread of +disparaging the holy name of the English Church, in her hour of +peril, by his own personal fault or negligence.</p> +<p>As to those who, either by station or temper, feel themselves +most deeply interested, they cannot be too careful in reminding +themselves, that one chief danger, in times of change and +excitement, arises from their tendency to engross the whole +mind. Public concerns, ecclesiastical or civil, will prove +indeed ruinous to those, who permit them to occupy all their care +and thoughts, neglecting or undervaluing ordinary duties, more +especially those of a devotional kind.</p> +<p>These cautions being duly observed, I do not see how any +person can devote himself too entirely to the cause of the +Apostolical Church in these realms. There may be, as far as +he knows, but a very few to sympathise with him. He may +have to wait long, and very likely pass out of this world, before +he see any abatement in the triumph of disorder and +irreligion. But, <i>if he be consistent</i>, he possesses, +to the utmost, the personal consolations of a good Christian: and +as a true Churchman, he has that encouragement, which no other +cause in the world can impart in the same degree:—he is +calmly, soberly, demonstrably <span class="GutSmall">SURE</span>, +that, sooner or later, <span class="GutSmall">HIS WILL BE THE +WINNING SIDE</span>, and that the victory will be complete, +universal, eternal.</p> +<p><a name="page27"></a><span class="pagenum">p. 27</span>He need +not fear to look upon the efforts of Antichristian powers, as did +the Holy Apostles themselves, who welcomed the first persecution +in the words of the Psalmist:</p> +<p>“Why do the heathen rage, and the people imagine a vain +thing?</p> +<p>“The kings of the earth stand up, and the rulers take +counsel together, against the <span class="smcap">Lord</span>, +and against His Anointed.</p> +<p>“For of a truth against Thy Holy Child Jesus, whom Thou +hast anointed, both Herod and Pontius Pilate, with the Gentiles, +and the people of Israel, were gathered together,</p> +<p>“<span class="smcap">For to do whatsoever thy hand and +thy counsel determined before to be done</span>.” <a +name="citation27"></a><a href="#footnote27" +class="citation">[27]</a></p> +<h2>FOOTNOTES.</h2> +<p><a name="footnote10"></a><a href="#citation10" +class="footnote">[10]</a> Ezek. xx. 32.</p> +<p><a name="footnote14a"></a><a href="#citation14a" +class="footnote">[14a]</a> 1 Sam. viii. 7, 8.</p> +<p><a name="footnote14b"></a><a href="#citation14b" +class="footnote">[14b]</a> Deut. xvii. 14–20.</p> +<p><a name="footnote18a"></a><a href="#citation18a" +class="footnote">[18a]</a> Luke x. 16.</p> +<p><a name="footnote18b"></a><a href="#citation18b" +class="footnote">[18b]</a> Hos. xiii. 11.</p> +<p><a name="footnote18c"></a><a href="#citation18c" +class="footnote">[18c]</a> 1 Sum. xv. 24.</p> +<p><a name="footnote19a"></a><a href="#citation19a" +class="footnote">[19a]</a> 1 Sam. xiii. 8–14.</p> +<p><a name="footnote19b"></a><a href="#citation19b" +class="footnote">[19b]</a> 2 Sam. xxi. 2.</p> +<p><a name="footnote22"></a><a href="#citation22" +class="footnote">[22]</a> Psalm xxxvii. 1, 2, 8.</p> +<p><a name="footnote24"></a><a href="#citation24" +class="footnote">[24]</a> 1 Sam. xv. 35.</p> +<p><a name="footnote25"></a><a href="#citation25" +class="footnote">[25]</a> Titus ii. 10.</p> +<p><a name="footnote27"></a><a href="#citation27" +class="footnote">[27]</a> Acts iv. 25–28.</p> +<p>***END OF THE PROJECT GUTENBERG EBOOK NATIONAL APOSTASY***</p> +<pre> + + +***** This file should be named 49112-h.htm or 49112-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/4/9/1/1/49112 + + +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. + +</pre></body> +</html> |