of the Roman power as the necessary result of idolatry and of a pro- cess of moral dissolution, which commenced with the introduc- tion of foreign vices after the destruction of Carthage ; and lie represents the calamities and approaching doom of the empii'e as a mighty preaching of repentance to the heathen, and at the same time as a wholesome trial of the Christians, and as the birth-throes of a new creation. Li the last twelve books of this tragedy of history he places in contrast the picture of the supernatural state of God, founded upon a rock, coming forth renovated and strengthened from all the storms and revolutions of time, breathing into wasting humanity an imperishable divine life, and entering at last, after the comj)letion of this earthly work, into the sabbath of eternity, where believers shall rest and see, see and love, love and praise, without end.' ^ " Ibi vacabimus," reads the conclusion, 1. xxii. c. 30, " et videbimus ; vide- bimus, et amabimus ; amabimus, et laudabimus. Ecce quod erit in fine sine fine. Nam quis alius noster est finis, nisi pervenire ad regnum, cuius nullus est finis.'^ Tillemont and Schrockh give an extended analysis of the Civitas Dei. So also more recently Dr. Baur in his work on the Christian church from the fourth to the sixth century, pp. 43-52. Gibbon, on the other hand, whose great history treats in some sense, though in totally different form and in opposite spirit, the same theme, only touches this work incidentally, notwithstanding his general minuteness. He says ia a contemptuous tone, that his knowledge of Augustine is limited to the " Confes- sions," and the " City of God." Of course Augustine's philosophy of history is almost as flatly opposed to the deism of the English historian, as to the heathen views of his contemporaries Am :a nus, Eunapius, and Zosimus. 88 THIRD PERIOD. A.D. 311-590. Less important, but still noteworthy and peculiar, is tlie apologetic work of the Gallic presbyter, Salvianus, on prov- idence and the government of the world/ It was composed about the middle of the fifth century (440-455) in answer at once to the charge that Christianity occasioned all the misfortunes of the times, and to the doubts concerning divine providence, which were spreading among Christians themselves. The blame of the divine judgments he places, however, not upon the heathens, but upon the Christianity of the day, and, in forcible and lively, but turgid and extravagant style, draws an extremely unfavorable picture of the moral condition of the Christians, especially in Gaul, Spain, Italy, and Africa. His apology for Christianity, or rather for the Christian faith in the divnne government of the world, was also a polemic against the degenerate Christians. It was certainly unsuited to con- vert heathens, but well fitted to awaken the church to more dangerous enemies within, and stimulate her to that moral self- reform, which puts the crown upon victory over outward foes. " The church,"