The Project Gutenberg eBook, "He was buried", by Thomas Macgill
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: "He was buried"
A Sermon for Easter Even
Author: Thomas Macgill
Release Date: November 16, 2020 [eBook #63688]
Language: English
Character set encoding: UTF-8
***START OF THE PROJECT GUTENBERG EBOOK "HE WAS BURIED"***
Transcribed from the 1849 D. Batten edition by David Price.
“He was buried.”
* * * * *
A SERMON
FOR
EASTER EVEN.
* * * * *
BY
THOMAS MACGILL,
CURATE OF CLAPHAM,
EVENING PREACHER AT THE MAGDALEN HOSPITAL.
* * * * *
* * * * *
* * * * *
Clapham:
PRINTED BY D. BATTEN.
1849.
* * * * *
_If there be any profits from the sale of this publication_, _they will
be added to the funds for Building a Temporary Church in Clapham_.
* * * * *
A SERMON.
1 Cor. xv. 4.—“HE WAS BURIED.”
WHO has not witnessed a funeral! Who is unacquainted with the emotions
that possess the heart whilst carrying the remains of a beloved friend to
the grave! And even when we have no interest in the deceased beyond the
ties of a common humanity, there is a majesty in death itself that
overawes the mind, and the gloomy pomp that proclaims death’s triumph
arrests the thoughtlessness of man and repeats to him the lesson of the
Bible—“The grave is thine house, and thou must make thy bed in the
darkness.” Who has not felt his curiosity awakened when some splendid
train of mourners has passed by, declaring by the parade in which
corruption sits in mockery, how noble, or how renowned, or how rich the
victim on whom the hand of the destroyer has fallen, and how utterly vain
and empty are all human glories. And who has not experienced a hallowed
sympathy when he has met a little band hurrying towards the churchyard
all that is mortal of some friendless man, who lived unknown and died
unbewailed, and who now seems to be stealing out of a world that had
scarcely acknowledged his existence,—yet declaring in his undistinguished
departure that “death has passed upon all men, because all have sinned.”
To-day I invite you to contemplate the funeral ceremonies of the Prince
of Life, of Him who lay down amid the mansions of the dead, that by dying
He might destroy death and him that had the power of death.
The mourners on this mysterious occasion were few in number. The Lord
whom all despised, and who had no home in which to lay his head in life,
could scarcely attract around him in death as many as could carry him
from the cross to the grave. His disciples, with one honoured exception,
had all disappeared in shameful flight. A few women, with tearful
sympathy, lingered to mark the spot where their Lord should be laid, and
assisted Joseph and Nicodemus to perform the last offices to the
crucified Immanuel. These two persons were men of considerable
distinction in Judea, rich and honourable, and members of the great
council of the nation. Of Joseph it is written that he was “a good man
and a just.” Of Nicodemus we read that he was a ruler of the Jews, a
public teacher, “a master in Israel,” but of a remarkably timid
disposition. Three years before this sad day he had visited Jesus under
the cover of night, and received instructions in the mysteries of the
kingdom of God, but he had never yet openly avowed his attachment to
Messiah. The world’s frown, the dread of its reproach, the certainty of
its persecution, had deterred both Joseph and Nicodemus from confessing
Christ before men. But his death, the event that encreased the peril of
his disciples, had the effect of dissipating all their fears, and
constrained them openly to profess their respect to the Lord. With a
boldness which defied all danger they begged from Pilate the body of
Christ, that it might not be cast into a malefactor’s grave, but entombed
with such honour and distinction as circumstances would allow. The
earnest desire of such a person as Joseph was not to be refused, and
agreeing, as it doubtless would, with Pilate’s own feelings respecting
one whom he had pronounced innocent, the request was at once complied
with.
How strange an event was this! At the very time of Messiah’s utmost
desertion, when heaven frowns with gathered blackness, and the cry has
been uttered, “My God, My God, why hast thou forsaken me!”—when lover and
friend were put far from Him, there went forth from the Sanhedrim that
had condemned Him two distinguished witnesses to proclaim His praise, and
shew to His lifeless remains the respect they had themselves denied to
His living person.
Thus it is, Christian brethren, that, when least expected, God’s hidden
work of grace may be silently advancing; in young and aged hearts
Christianity may be putting forward its sacred and resistless claims and
obtaining a mastery within, that needs only to be put to the trial to
exhibit its real power. There is not always the “rushing mighty wind”
when the Spirit of the Lord takes possession of a man’s heart. There is
not always the intense sorrow of “one mourning as for an only son,” when
the sinner looks to Christ. There is not always the alarm of “Men and
brethren what shall we do?” when sin’s appalling consequences are first
spiritually discovered. The work of grace is often silent and gentle,
like the season of spring in a tropical clime, when the earth by some
rapid change of the atmosphere seems by enchantment to be covered with
new created loveliness, and welcomes the blessed showers of heaven with a
bloom as sudden as it is glorious. And how often are the very
circumstances that seem most unfavorable to the progress of faith, chosen
by God for the manifestation of His grace. Yet let no man carry this
principle beyond its legitimate use, nor consider that the existence of
religious principles can ever be consistent with a life of ungodliness.
In the case of Joseph it is expressly declared that, though he was a
member of the Council that condemned Jesus to death, he had not consented
to their verdict.—No; men cannot be the children of God whilst they are
avowedly the children of their father the devil, whose works they do.
But to return to the narrative. No sooner had Joseph obtained the
consent of Pilate than he hurried back to the cross. The day was,
however, far spent and the sabbath was at hand, therefore the funeral
ceremonies must needs be finished in a very hasty manner. With such
assistance as the occasion commanded, Joseph and Nicodemus removed the
sacred corpse, extracted the nails from the cross, wiped off the stains
of indignity with which that holy countenance had been profaned, and
having wound the body in fine linen with spices and aromatic gums they
bore it to a new tomb wherein never before was man laid. There amid the
dimness of twilight, the fitting emblem of the extinguished hopes of the
world, they deposited with speechless grief, the precious form of Him who
came in the name of the Lord to save us. O ye men of holy and humble
hearts, how sad was your task! and your faith was too feeble and your
hopes too gloomy to sustain you in this pious duty.
It is to be observed that the sepulchre in which Christ was laid was a
new one, the property of a rich man, and was situated beyond the gates of
Jerusalem. Thus the Scriptures were fulfilled which declare that He
should be “with the rich in His death (Isaiah liii. 9.) thus was
fulfilled the type involved in the command that the ashes of the
sacrifice should be carried without the camp, (Leviticus iv. 12. Heb.
xiii. 11, 12). It was also a part of the proof necessary for the fact of
the resurrection, that He had been laid, not in the place where the
bodies of felons were usually cast, nor in any ordinary burying ground
where other bodies lay, and where some deceit might have been practised
by the disciples; and being a grave excavated in the rock it could only
be approached by one entrance, and the entrance was guarded by sentinels
and sealed. These circumstances are of vast importance as bearing on the
reality of His resurrection, and they are proofs which easily and
naturally present themselves to the mind.
“There laid they Jesus.”—Observe its locality; it was in a garden, a
lonely but a lovely resting place, constructed amid the arbors and
flower-paths, and near it there would grow many a fragrant plant with
leaves painted by heavenly art, and be like ornaments of beauty designed
to relieve the gloom that overhangs the dwellings of the dead. Here
there would be nothing to remind us of death, no sickening vapours of
corruption; no mouldering fragments of humanity, to proclaim it a place
of skulls. All around would breathe the spicy odours of the eastern
clime; yea, from the sepulchre itself would exhale a balmy sweetness,
fulfilling the words of the royal poet,
“All thy garments smell
Of myrrh and aloes and cassia:
Out of the ivory palaces
Whereby they have made thee glad.”
And what does this flowery abode of death speak to us, Christian friends?
It proclaims how death and the grave have been divested of all their
terrible features by the work of Christ, how He hath planted flowers of
heavenly promise around the margin of the tomb, perfumed the sepulchre
itself with odours of eternal love, and scented the once hateful garments
of the dead with the fragrance and freshness of a sure and certain
immortality. It proclaims that there is nothing now in the chill and
darkness of the narrow house, to alarm the fears of the dying Christian.
For Jesus has been there and has left within it the impress of His own
form, and has changed its aspect and altered its character. It is no
longer a prison-house, but the vestibule of heaven, in which the children
of the kingdom repose their wearied frames before they enter with
spiritual bodies on the employments of a glorious eternity.
“And there,” says St. Matthew, “was Mary Magdalene and the other Mary
sitting over against the sepulchre.” Let us draw near, and share with
them their holy musings.
There, in that rock, lies He that made the world. There are sealed up
the lips which said, “Come unto me all ye that labour and are heavy laden
and I will give you rest.” There are closed the eyes which always beamed
compassion, and wept for human woe. There, cold, are the hands which
were laid on little children to bless them, and opened the eyes of the
blind, and delivered the widow’s son alive to his mother. There reposes
that gentle head, that knew no resting place till He could say “I have
finished the work that my father gave me to do.” There lies the Life of
the world and the Hope of Israel!—The Wonderful, the Counsellor, the
Mighty God, the Everlasting Father, the Prince of Peace! He was fairer
than the children of men! He was the image of the invisible God! He
went about doing good; He was rich, and for our sakes He become poor!
Were we seated beside the two Marys, with bleeding hearts we might think
what epitaph would best become Immanuel’s tomb; and had we been like them
at that moment, ignorant of the purpose of His death, this would express
both our faith and our fears—
“We trusted that it had been He
Who should have redeemed Israel.”
But had their conceptions of the great scheme of the atonement been
correct, had they understood the nature of Christ’s satisfaction for sin,
had they comprehended how before one sinner could be saved the law must
be made honourable in all its penalties and all its requirements, they
would have been disposed to rejoice rather than mourn when Jesus came to
the grave, and they would have written “Lift up your heads, O ye gates,
that the King of Glory may come in, to spoil you of your strength and
prostrate all your pride. He comes, the Lord of hosts, like a second
Samson, to lay His hands on your most colossal pillars, and complete by
His own death the overthrow begun in the days of His life.”
On the tombs of mortals, however illustrious, we write these humbling
words, “Here he _lies_,” but I hear the angel saying at the tomb of
Christ, “Come, see the place where the Lord _lay_.”
Brethren, “companions in tribulation, and in the patience and kingdom of
Christ”—it is well for us to stand by His grave and compare His deep
humiliation with His essential glory. Let us behold in His death the
infliction pronounced against sin; let us learn the odiousness of it in
the sight of God, the vastness of the evil displayed in the magnitude of
the remedy, the boundlessness of God’s grace in “sparing not His own Son
but giving him up” to the death “for us all.”
But, above all, let us learn to look on Jesus as one whom _we_ have
pierced, and who has purchased our ransom from eternal death by sorrows
and sacrifices which neither time nor eternity will enable us to estimate
aright. Let us put ourselves in the place of those charged with the
bloody deed, when they reflected that they had sacrificed an innocent
being. Suppose that you had been consenting to His death. Suppose you
had been the cause of it. Suppose his murderers had only been agents
employed by you. Then your resentment will operate nearer home, and your
grief will rend your own heart. And this, brethren, is the only true
repentance. By faith the sinner perceives his own blood guiltiness in
this cruel tragedy, and “looking upon Him whom he has pierced, he mourns
for him.” (Zech. xii. 10.) No; you cannot learn the true evil of sin and
your own lost condition because of it, but by considering and laying to
heart the cross and passion, the precious death and burial, of your Lord
and Saviour. Many think that sin is but a light thing; but hear Him, in
whom _was no sin_ and who _did no sin_, saying, in the anguish of a
wounded spirit “My soul is exceeding sorrowful even unto death.” See Him
“sore amazed and very heavy;” behold “His sweat as it were great drops of
blood falling down to the ground.” No; you cannot otherwise learn what a
dreadful evil sin is—you cannot trifle with it—you cannot be reconciled
to it—when you see the agonies of Him who “made His soul an offering for”
it, and became a curse on account of it.
In the ancient history we read that the citizens of Rome, when they
beheld the mangled body and the gory mantle of Cæsar, rushed forth in
fury to be avenged upon his murderers. So will the heart of every true
believer, when he sees the wounds of Jesus, be stirred up to mutiny and
rage—against himself, against those sins which caused the shedding of
that innocent blood.
And such emotions best become this solemn time. The language of this sad
event is this—“Scarcely for a righteous man will one die, peradventure
for a _good man_ some would even dare to die, but God commendeth His love
to us, in that _while we were yet sinners_ Christ died for us.” Come,
then, to the hallowed scene of Immanuel’s death. Come, and anoint His
body with tears of godly sorrow, and swathe it in the fine linen of
undissembled love. If David, in that most plaintive of all elegies,
could say over the slaughtered bodies of Saul and Jonathan, “Weep, O
daughters of Jerusalem, over Saul who clothed you in scarlet, and put
ornaments of gold upon your apparel,” much more may we say, “Weep, ye
believers in Jesus, weep over the King of Salem, who clothes you with
righteousness and crowns you with salvation.”
And are there some among you mourning the loss of dear relatives,
departed this life in God’s faith and fear? I bid you look upon the tomb
of Christ, and learn what it is to have sorrow sweetened by grace and
sanctified by truth. If their Saviour strengthened them amid the
weakness of mortality to glory in His cross, and practically to exclaim,
“O death, where is thy sting; O grave, where is thy victory?”—if now you
feel that the fairest flowers you can strew over their memory are those
of faith and hope and love, why should your hearts be heavy and your
spirits faint! Know ye not that Christ hath laid _them_ in his own
resting-place, and that all who sleep in Jesus, God shall bring with Him?
Precious Gospel! which has brought life and immortality to light; which
bids us “not be ignorant concerning them that are asleep”—which tells us
that our departed brethren are blessed, and that when we too shall come
to the shores of the better land, we shall be welcomed by them arrived
before us—that we shall together walk along the golden streets of the
holy city, and sit down together by the fountains of joy which adorn and
beautify our common home.
But whatever may be our private griefs, whatever the hopes we cherish of
departed friends, let the burial and grave of Christ remind us that we
must die, and that after death there is the judgment. It appeals to the
thoughtless and the careless and the gay, with a searching enquiry, “When
will _your_ spirit be at rest?” when corruption preys upon your body, it
asks “are you united to the Saviour? Have your submitted to the
righteousness of God, and renounced your own, as a sinner guilty and
hell-deserving? Have you fled for refuge to lay hold on the hope set
before you on the cross of Christ? Or are you yet dead in trespasses and
sins—a captive to Satan—a vessel fitted for destruction?”
Men and brethren, the fashion of this world passeth away, the grave, and
the mourners, and the funeral train, are preparing for us all. Then it
is high time to awake out of sleep.
And now, “O Lord, grant that as we are baptized into the death of thy
blessed Son our Saviour Jesus Christ, so by continual mortifying our
corrupt affections we may be buried with Him; and that through the grave,
and gate of death, we may pass to our joyful resurrection; for His
merits, who died, and was buried, and rose again for us, thy Son Jesus
Christ our Lord. Amen.”
* * * * *
* * * * *
London: D. Batten, Printer and Publisher, Clapham Common.
***END OF THE PROJECT GUTENBERG EBOOK "HE WAS BURIED"***
******* This file should be named 63688-0.txt or 63688-0.zip *******
This and all associated files of various formats will be found in:
http://www.gutenberg.org/dirs/6/3/6/8/63688
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.