Grotius has hitherto appeared to us chiefly as a Man of Learning: we are now going to consider him entering into the affairs of the Republic, wholly employed in restoring the peace of his country, and receiving for the reward of his pacific intentions an imprisonment, which would in all probability have been perpetual, had not the ingenious friendship of his wife with great address procured his liberty. But as the occasion of these events was the warm dispute kindled in the United Provinces concerning Grace and Predestination, we must resume things a little higher. I. In the year 1608, while the truce between the Spaniards and the United Provinces was negotiating, Arminius, an eminent Professor in the University of Leyden, departing from the rigid sentiments of Calvin, publickly taught, that God, foreseeing Adam's sin, had resolved to send his only Son into the world to redeem mankind; that he had ordained Grace to all to whom the Law should be preached, by which they might believe if they would, and persevere; that this grace offered to all men was of such a nature, that not only it might be resisted, but men actually did often resist it; and that God had only chosen or reprobated those, who, he foresaw, would embrace or reject the grace offered them. Gomar, another Professor in the University of Leyden, warmly opposed this doctrine; maintaining, that by an eternal and irreversible decree God had predestinated some to everlasting life, and others to eternal damnation, without regard to their actions; that the grace given to the Elect was so powerful, they could not resist it; and that Jesus Christ did not die for the Reprobate. The doctrine of Arminius was directly opposite to that of Calvin: accordingly it met with great opposition; and he was accused before the Synod of Rotterdam, in which Gomar's party prevailed. Arminius, who knew that the Magistrates were as warm for him, as the Clergy and Professors were against him, presented a petition to the States of Holland and West-Friesland, praying that the Grand Council might take cognisance of this dispute. His adversaries maintained that a theological contest ought to be judged by a church judicature: Arminius's petition, however, was granted, and Gomar obliged to appear with him before the Magistrates, who promised to have the affair speedily discussed in a Synod; and forbad, in the mean time, the advancing any thing contrary to the Holy Scriptures, the Confessions of faith, and Catechism. The Grand Council reported to the States, that the whole dispute was about some obscure questions concerning Grace and Predestination. Barnevelt happening to say he thanked God that the fundamental points of Religion were not in question, Gomar, who was present, obtaining leave to speak, said, among other things, he would be very sorry to appear before God with Arminius's sentiments.