d in those decrees." In this
connection, he also affirms "that the Divine decrees embrace not
only _ends_ but _means_, and that both in temporal and spiritual
things, where an end is decreed, the _means_ by which it is to be
reached or accomplished are _also decreed_." (pp. 56, 57.)

Dr. Chalmers, in his discourse on Predestination, says: "Let us
not conceive that the _agency_ of _man_ can bring about _one
single iota_ of _deviation_ from the _plans_ and the _purposes_
of _God_, or that he can be compelled to vary in a single case by
the movement of any of those subordinate beings whom he hath
himself created. There may be a diversity of operations, but it
is God who worketh all in all. Look at the resolute and
independent man, and you then see the purposes of the human mind
entered upon with decision, and followed up by vigorous and
successful exertions. But these _only make up one diversity of
God's operations_. The _will of man_, active, and spontaneous,
and fluctuating as it appears to be, is an _instrument in his
hand_--and he turns it at his pleasure--and he brings other
instruments to act upon it--and he plies it with all its
excitements--and he measures the force and proportion of each of
them--and _every step_ of _every individual_ receives as
_determinate_ a _character_ from the _hand of God_, as every mile
of a planet's orbit, or every gust of wind, or every wave of the
sea, or every particle of flying dust, or every rivulet of
flowing water. This power of God knows no exception. It is
absolute and unlimited, and while it embraces the vast, it
carries its _resistless_ influence to all the minute and
unnoticed diversities of existence. It reigns and operates
through all the secrecies of the inner man. _It gives birth to
every purpose. It gives impulse to every desire. It gives shape
and color to every conception_. It wields an entire ascendency
over every attribute of the mind, and the will, and the fancy,
and the understanding, with all the countless variety of their
hidden and fugitive operations, are submitted to it."

It may be supposed that while we have shown clearly and
indubitably that the doctrine which we propose to examine and
refute is held by Old School Presbyterians, it would be an act of
injustice upon our part, should we impute it to those of the New
School. Many think that the New School have rejected the leading
doctrines of Calvinism, as set forth in the Confession of Faith.
This is a v