The Old School Presbyterianism, or Princeton Orthodoxy, accepts it in its entireness. They simply deny the consequences supposed to be drawn from it. They deny that it makes God the author of sin, or that sinful dispositions are created by God. They deny that this doctrine interferes with freedom of will in man. But they are obliged to admit that, according to their creed, God decrees things which he forbids; for, “inasmuch as many things occur contrary to his commands, while yet he foreordains all things, it must be that in these cases he purposes one thing and commands another.”(22) In other words, God sends his prophets, and apostles, and Son, to command men to do justly and love mercy, when he has already determined that they shall commit sin. This school rejects the Arminian doctrine that God’s decree is founded on his foreknowledge, and asserts that his foreknowledge is based on his decree. The Old School in New England do not go quite so far as Princeton. They say, decidedly, that God foreordains sin only by permitting it. Still, they reject, as stoutly as their sterner _confrères_, the Arminian view, and insist that God’s decrees are not based on his foreknowledge.(23) According to Dr. Duffield, of Detroit, the New School Presbyterians escape the pinch of this conflict by taking refuge in their ignorance. They are not “Ultra-Calvinists,” and they are not “Arminians,” and especially they “do not wish to be wise above what is written.”(24) Dr. D. asserts that the Old School makes the decree in election to be wholly arbitrary, while the New School believes that it has a reason, though one wholly unknown. But the Hopkinsians(25) say that “the sovereignty of God belongs to him as the Supreme Disposer, and consists in his perfect right and perfect ability to do us he pleases.” Of course, having made the will of God wholly arbitrary, they proceed to deny that it is arbitrary, or that wilfulness in God can possibly be wilful. But all this is using “words of wind for the Almighty,” and “accepting his person.”