to Arminianism? Do
they mean to say that there is no difference between these
systems on the point in question? Not at all. How then do they
preserve the antagonism of the two creeds? What is the Arminianism
against which they are arrayed? Dr. Musgrave thus attempts the
solution of this question.

"Now, I submit, whether the difficulty, thus confessedly pressing
against both systems, is not capable on our principles, of a much
more full and satisfactory conclusion. For we not only say, as
Wesley does, that 'God knew that it was best, on the whole, not
to prevent the first sin of Adam,' but we add, that, knowing
this, he determined not only to permit that, but all the sins
that he knew would follow from it, and to limit and overrule the
whole for his most excellent glory."

It seems, then, that the difference between Calvinism and
Arminianism respecting the Divine decrees is that Calvinism
affirms that God knew it was best, on the whole, not to prevent
the sins which he has not prevented, but to permit, and limit and
overrule them, while Arminianism affirms that God knew it would
be best, on the whole, not to prevent the _first_ sin, but
determined to prevent all the sins that he foresaw would flow
from it. What a strange statement! To what shifts are these men
driven by their unfortunate creed! Where does Mr. Wesley, or any
other Arminian writer, say this directly or indirectly? Our
author very wisely declines any references at this point. Mr.
Wesley does, indeed, deny that God permitted sin, even the "first
sin of Adam," in the sense of approving or tolerating it; but
whoever denied that God permits, in the sense of suffering--not
forcibly preventing, the sins which actually occur? He appropriates
to himself, unfairly, Mr. Wesley's doctrine, and then imputes to Mr.
Wesley a tenet so perfectly foolish that it may be doubted whether
any man ever advanced it, whether sane or insane, drunk or sober.

No! these are not the doctrines of Calvinism and Arminianism
respectively. The reader will see the importance of the pains
taken, in the first discourse, to identify Calvinism. I proved
beyond dispute, that Calvinistic creeds, Catechisms, and other
theological treatises, teach explicitly, that God has purposed,
decreed, foreordained, whatsoever comes to pass; that in some way
or other he brings to pass all events; that nothing will, or can,
come to pass but what he has ordained; that none of his purposes
can be defeated;