and then to Switzerland. He spent a year near Lake Constance; laboring among the Suevi, a heathen people in that vicinity. This territory coming, at length, under the dominion of his enemies, he crossed the Alps into Lombardy, and founded a school near Pavia. Here this unwearied missionary passed the remainder of his days. He died in the autumn of 615, at the age of seventy-two.

Gallus, a favorite pupil and follower of Columbanus, did not go with him into Italy, but remained in Switzerland. He also was an Irishman, and like his master had a great love for the sacred volume. In what was then a wilderness, he founded a monastery, which "led to the clearing up of the forest and the turning of the land into a fruitful field." The Canton of St. Gall received its name from him. He died in the year 640. His monastery was distinguished for the number and beauty of the manuscripts prepared in it, many of which are still preserved in the libraries of Germany.

Other and later Irish missionaries, who labored in different places on the continent, were Fridolinus, Furseus, Livinius, Killian, and Virgilius. These and their associates were faithful men, who shunned no toils or dangers in the service of Christ. Several of them laid down their lives for his sake. Virgilius was a philosopher, as well as Christian. He taught, among other things, the rotundity of the earth, and its diurnal revolution. This was five hundred years before the time of Galileo. For his discovery Virgilius, like Galileo, was accused and persecuted. The Pope decided that "if Virgilius did really hold that the earth was round, and that men lived on the other side of it, a Council should be called, and he should be excommunicated."

For the first three hundred years after the death of Patrick, secluded Ireland seems to have enjoyed general peace and prosperity. Her schools were increased in number and improved in character; her pastors were laboring faithfully at home, and her missionaries were toiling in other lands. It was at this time that she became, what she was proverbially called, "an island of saints."

In this period, while Ireland enjoyed the beneficent and inspiring influences of Christianity, her material condition was greatly improved. Many of the people had become farmers and artisans. They had no coin but gold and silver, and these were given and received by weight. They had comfortable dwellings, and domestic animals, and wheelcarriages. They had milk and butter, and grapes, apples, and honey. One of her own sons thus describes the productions of his native land:

"Her verdant fields with milk and honey flow;
Her woolly fleeces vie with virgin snow;
Her waving furrows float with bearded corn,

And arts and arms her envied sons adorn."

But the long and happy seclusion of the Irish people closed with the eighth century. From that time, they were continually exposed to the free-booters of the North-the Normans and Danes, who plundered and destroyed whatever came in their way. At length these invaders began to settle in the country, and were frequently at war, not only with the native inhabitants, but among themselves. During this bloody period, between the years 960 and 1170, the churches of Ireland were called to pass through great trials; nor did they come out of them unscathed. Instead of being "perfected through suffering," they deteriorated in almost every particular.

Yet, with all its imperfections, the church, at this time, seems to have been the only power which kept society from a general dissolution. Her discipline, which had been for the most part faithfully administered, supplied the place of civil law, and was really the only authority that was respected. The terrors of future punishment, which the church constantly held up before native and foreign marauders, seem to have been the only power which held them in check. Besides, through all these wasting commotions, the church was the only conservator of learning. Some of her ministers still lingered among her ruined monasteries, and kept the embers of literature from utter extinction.

Near the beginning of the eleventh century, the popes commenced their endeavors in earnest to fasten Romanism upon Ireland. The Danes who had settled in the country were strongly in favor of the Catholic forms, and they persuaded Lanfranc, archbishop of Canterbury, to ordain in England, and send over for them, two or three bishops. One of these bishops, Gillebert of Limerick, received from the pontiff the appointment of apostolical legate for all Ireland. He was the first papal representative that had ever appeared in the country-six hundred and fifty years subsequent to the founding of the Irish church.

Another efficient agent in the work of Romanizing Ireland was Malachy O'Morgair, a native of the country. In furtherance of his object he went to Rome, where he was received with distinguished favor, and was made a saint. St. Malachy stands first in the calendar of Irish saints. He did all in his power to reconcile the Irish clergy and people to the religion of Rome, but without much success. The great body of the church were intent on retaining their original integrity and independence. Most of the clergy were married men. The badges of formal submission to Rome had never been presented or accepted. Tithes had not yet been introduced; Peter's pence had not been paid; nor had any provision been made for the support of the hierarchy which the Pope was trying to establish.

In the year 1152, Pope Eugene sent another legate to Ireland Cardinal Papyrio with instructions to call a synod, and incorporate the Irish church into the Romish. He divided the whole kingdom into four archiepiscopal sees, viz. those of Armagh, Cashel, Dublin, and Inam; instituted a system of tithes; claimed Peter's pence; decreed the celibacy of the clergy; and set up the regime of Rome where it had never before existed.

Still, there was something wanting to the popes and their emissaries to carry their plans for Ireland into complete effect. They needed help from the secular power; and that help was at last secured. Brakespear, an Englishman, was

made pope of Rome, taking the title of Adrian IV. At the same time Henry Plantagenet (Henry II.) was king of England. Henry had long coveted the possession of Ireland, but had no shadow of a title to it, even according to the low ideas of right which prevailed at that day. He applied to Adrian to give him a title, and the pope granted his request. The commission given to Henry is in the following words: "Thou shalt enter that island, and execute whatever thou shalt think conducive to the honor of God, saving the rights of the church, and the payment of one penny from each house to St. Peter." Henry entered Ireland with an army, and, after a long and severe conflict with a brave and independent people, he succeeded in subjugating them to his power. Such was the beginning of English rule in Ireland, a rule unjust and oppressive, on the one hand, and uniformly detested on the other.

The Synod of Cashel was called by Henry, A.D. 1172, ostensibly to reform the Irish church, but really to subject it to the authority of Rome. The great body of the native clergy, however, did not attend the synod, and paid no regard to its decrees. The people continued to follow their own ecclesiastical rules and customs, as they had done before. In fact, it was not till several hundred years after the political subjection of Ireland that Popery became fully and firmly established.

As the Irish were the last of all the nations of Europe to submit to the Papal yoke, so they may be the last to reject it. It was fatal to the prospects of Protestantism among this people, that it was urged upon them by the English government. Their hatred of that government, growing out of its long oppressions, excited a prejudice against Protestantism which they will be slow to relinquish, and which nought but the Spirit of God can overcome.

ARTICLE III.

THE INCARNATION.

BY PROF. JOHN A. REUBELT, BLOOMINGTON, INDIANA.

PART II.

OUR former Article on the Incarnation closed with these words: "Many subjects legitimately connected with the Christological question, as that of the Trinity, the mutual relation of the three Persons of the Trinity, whether aseity must be ascribed to each of them, or to the Father alone; whether the incarnation of the Logos introduced no disharmony into the trinitarian relation and the government of the world, these and some other important subjects we can. here not even touch upon; God willing, we may give our views on them at a future time." This promise we shall now try to fulfil.

Dr. Whedon noticed our Article respectfully, but urged the following objections against the views advanced there, viz." As the doctrine must necessarily be that the Logos became truly and intrinsically a human soul (otherwise Christ was not a perfect man), it seems to follow that during the period of the hypostatical union there is no divine Logos and there is no Trinity; only a dunity." (Why does he not coin the more analogous word binity?) "Whenever we are told that the Infinite can become finite, can annihilate an infinity of power, and so even annihilate himself, we beg to be excused from surrendering all our previous views of the necessary existence of God, and approaching the awful confines of atheism. Surrender the doctrine of the necessary existence of God, and you surrender one stronghold of theism. God exists in the fulness of his nec1 Bibliotheca Sacra, Vol. xxvii. p. 32. 2 Methodist Quarterly Review, April, 1870.