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Act for remedying a defect in the titles of lands purchased for charitable purposes,' shall have the benefit thereof notwithstanding anything herein contained.

the enrol

IV. The expense of the enrolment of any deed under Expense of the third section of this Act shall be defrayed out of the ment. how to property subject to the charity to which the same may relate.

be defrayed.

charities in

of settlements

religion, may be

ascertained

usage.

V. Where any real or personal estate, subject to any The trusts of use, trust, gift, foundation, or disposition for any charity the absence relating to or connected with the Roman Catholic shall have been applied upon any charitable trusts relating from the to or connected with the same religion during any continuous period of twenty years, but the original trusts of such property shall not be ascertained by means of any written document, the consistent usage of the last preceding twenty years, or of the last period of twenty years during which any consistent usage in the application of such property shall have prevailed, shall be deemed to afford conclusive evidence of the trusts on which the same property shall have been settled. .

present pro

adverse

pro- ceedings or law possession.

VI. Nothing in this Act contained shall extend to give The Act not to prejudice effect to any use, trust, gift, foundation, or disposition here- past or tofore made which has been already avoided in any ceeding at law or in equity, or to prejudice any suit at or in equity commenced before the passing of this Act, or to affect any property held or enjoyed beneficially by any person or persons at the time of the passing of this Act adversely to any such use, trust, gift, foundation, or disposition.

VII. Nothing in this Act contained shall be taken to repeal or in any way alter any provisions of an Act passed in the tenth year of his late Majesty King George the Fourth,

Nothing in

this Act to

repeal pro

visions of 10

G. 4, C. 7.

Interpreta-
tion of
'charity.'

Short title.

Extent of

Act.

intituled An Act for the relief of his Majesty's Roman Catholic subjects,' respecting the suppression or prohibition of the religious orders or societies of the Church of Rome bound by monastic or religious vows.

VIII. In the construction of this Act, except where the context or other provisions of this Act shall require a different construction, the expression 'charity' herein contained shall be construed to mean and include the same matters and things as the like expression means and includes in the Charitable Trusts Act, 1853.'

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IX. This Act may for all purposes be cited as
Roman Catholic Charities Act.'

'The

X. This Act shall be confined in its operation to England and Wales.

Mr. Gladstone's letter.

III.

LETTER FROM THE RIGHT HON. W. E.
GLADSTONE TO MR. DEASE.

Downing Street, Nov. 30th, 1870.

SIR, I have the honour to acknowledge the receipt of your letter of the 15th inst., transmitting a memorial from the inhabitants of Stradbally, in which you state that they express their desire that her Majesty's Government may see fit to use such diplomatic intervention as may secure to the Pope the continuance of such a temporal sovereignty as will protect him in the discharge of his spiritual duties,

stone's letter.

together with an adequate income. The memorial itself Mr. Gladis couched in larger or less definite language, but I do not doubt that I am to recognise you as the expositor of the feelings it is intended to express. In reply I have to state that her Majesty's Government have not, during the various changes which have marked the reign of the present Pope, interfered, nor have they now proposed to interfere, with the civil government of the city of Rome or of the surrounding country; but her Majesty's Government consider all that relates to the adequate support of the dignity of the Pope, and to his personal freedom and independence in the discharge of his spiritual functions, to be legitimate matter for their notice. Indeed, without waiting for the occurrence of an actual necessity, they have, during the uncertainties of the last few months, taken upon themselves to make provision which would have tended to afford any necessary protection to the person of the Sovereign Pontiff. The subjects to which I have adverted will continue to have their careful attention, although they have had great satisfaction in observing that the Italian Government has declared in the most explicit manner its desire and intention to respect and defend the Pope's freedom and independence, and to take care that adequate provision shall be forthcoming for the due support of his dignity.

I have, &c.,

F. Dease, Esq., M.P.

W. E. GLADSTONE.

Dr. Manning on Ultra

IV.

DR. MANNING ON ULTRAMONTANISM.*

The following extracts from a Paper read by montanism. Dr. Manning, on 23d December, 1873, in anticipation of the Meetings held in St. James' and Exeter Halls, will illustrate what is meant by Ultramontanism :

Obedience to the Church is liberty; and it is liberty because the Church cannot err or mislead either men or nations. If the Church were not infallible, obedience to it might be the worst of bondage. This is Ultramontanism, or the liberty of the soul divinely guaranteed by an infal lible Church.

This is Ultramontanism: the essence of which is that the Church, being a Divine institution, and by Divine assistance infallible, is, within its own sphere, independent of all civil powers; and, as the guardian and interpreter of the Divine law, is the proper judge of men and of nations in all things touching that law in faith or morals.

Christianity, or the faith and law revealed by Jesus

* Cæsarism and Ultramontanism. London, Burns and Oates. 1874.

† Dr. Manning of course means Romanism.

on Ultra

Christ, has, as I have said, introduced two principles of Dr. Manning Divine authority into human society; the one the absolute montanism. separation of the two powers, spiritual and civil; the other the supremacy of the spiritual over the civil in all matters within its competence or divine jurisdiction. I do not know how any man, without renouncing his Christian name or the coherence of his reason, can deny either of these principles. I can indeed understand that, admitting both, he may dispute as to the range or reach of that jurisdiction. He may contend that it is wider or narrower, that it does or does not extend to this or that particular matter. But on this, also, I will speak hereafter. For the present it is enough to say that these two principles are held by all Christians, except Erastians, who deny the spiritual office of the Church, if not also its existence. But I hope to show that these two principles are Ultramontanism; that the Bull'Unam Sanctam' contains no more, that the Vatican Council could define no less; that in its definitions it enunciated nothing new; that its two Constitutions were, as Parliament would say, not enacting but declaratory acts; that they have changed nothing, and added nothing either to the constitution of the Church or to the relations of the Church with the civil powers of the world.

As to the independence of the Spiritual Power, we need waste no words. The existence of the Church and the primacy of its head in these eighteen hundred years are proof enough. Further, no Christian of sound mind will deny that these two distinct and separate powers have distinct and separate spheres, and that within these spheres respectively they hold their power from God. Where the limits of these spheres are to be traced, it is easy enough

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