There have been several recent studies of Jacob Arminius, which have sought both to read his work in its proper historical and theological context, and to rehabilitate him as an exponent of the Reformed tradition. William den Boer's excellent book continues this trend. Richard Muller showed that Arminius must be understood as a Reformed scholastic writer, rather than an anti-scholastic humanist. Eef Dekker presented Arminius as a teacher for whom the freedom of the human will was a vital theological principle. William Witt has argued that Arminius rejected the prevailing voluntarism of the Reformed tradition in favour of an intellectualism rooted in the thought of Thomas Aquinas. Keith Stanglin has contended that the desire to find a firm basis for the believer's assurance of salvation drives Arminius's thinking. Den Boer engages critically and fruitfully with all these contributions. However, his central, and highly convincing, contention is that Arminius cannot be understood unless one grasps his overriding commitment to vindicating the justice of God. For Arminius, Christian theology is a practical science, in the sense that it must conduce to the worship of God. Arminius also saw God's justice as the prime motive for human worship. Any theology, therefore, which threatens our perception of the divine justice was, for Arminius, fatally flawed; and that ruled out the high predestinarian theology of his opponents. The heart of Den Boer's work is a series of three commanding chapters which explore the significance of the divine justice in Arminius' conception of God and God's relations with humanity. In these chapters Den Boer also presents the key motif of God's two-fold love: for justice first and foremost and for humanity second, and shows how, for Arminius, his opponents had confused the right order of these loves. In all of this Den Boer is at his strongest: the argument is forcefully made and convincing; the presentation of complex theological ideas admirably clear. Den Boer then moves on to consider the Hague Conference (1611), at which the battle-lines between the Remonstrants and the counter-Remonstrants were drawn. The presentation is again detailed and interesting, but lacks the argumentative drive of the earlier sections. None the less, the valuable point is made that the justice of God played a far less significant role in these debates than it had in the thought of Arminius himself, to the detriment of their theological quality. Den Boer's work ends with an interesting investigation of the theological context of Arminius' intellectualist understanding of divine justice, and of his concern to show that God could not be considered the author of sin. Here, Den Boer demonstrates a clear command of the recent scholarship while engaging with the full breadth of the Reformed tradition. Den Boer's book is a lucid and compelling piece of work, which offers a valuable insight into the thought of Jacob Arminius. All those who study the debates about grace in the seventeenth century will want to be aware of it.