Passing from the ancient world to the modern, we encounter in the Middle Age within Europe that which is known amongst mediaeval Latinists as the _Treva_ or _Treuga Dei_. This "Truce of God" was a decree promulgated throughout Europe for the cessation at certain sacred times of that feudal strife, that war of one noble against another which darkens our early history. It is the mediaeval equivalent of the Pax Romana and is but dimly related to any ideal of Universal Peace. Hildebrand, who gave this Truce of God more support than any other Pope in the Middle Age, lights the fire of the crusades, giving to war one of the greatest consecrations that war has ever received. And the attitude of Mediaeval Europe towards eternal peace is the attitude of Judaea, of Hellas, and of Rome.[9] This is conspicuous in Saint Bernard, the last of the Fathers, and three centuries later in Pius II, the last of the crusading Pontiffs, the desire of whose life was to go even in his old age upon a crusade. This desire uplifts and bears him to his last resting-place in Ancona, where the old man, in his dying dreams, hears the tramp of legions that never came, sees upon the Adriatic the sails of galleys that were to bear the crusaders to Palestine--yet there were neither armies nor ships, it was but the fever of his dream. During the Reformation the ideal of Universal Peace is unregarded. The wars of religion, the world's debate, become the war of creeds. "I am not come to bring peace among you, but a sword." Luther, for instance, declares war against the revolted peasants of Germany with all the ardour and fury with which Innocent III denounced war against the Albigenses. War in the language and thoughts of Calvin is what it became to Oliver Cromwell, to the Huguenots, and to the Scottish Covenanters, to Jean Chevallier and the insurgents of the Cevennes. As Luther in the sixteenth century represents the religious side of the Reformation, so Grotius in the seventeenth century represents the position of the legists of the Reformation. In his work, _De Jure Belli ac Pacis_, Universal Peace as an object of practical politics is altogether set aside. War is accepted as existent between nation and nation, State and State, and Grotius lays down the laws which regulate it. Similar attempts had been made in the religious councils of Greece, and when the first great Saracen army was starting upon its conquests, the first of the Khalifs delivered to that army instructions which in their humanity have never been surpassed; the utmost observances of chivalry or modern times are there anticipated. But the treatise of Grotius is the first elaboration of the subject in the method of his contemporary, Verulam--the method of the science of the future.