(2.) The power of God appears in the success of the gospel, the report whereof would never have been believed, had not _the arm of the Lord been revealed_, Isa. liii. 1. The great multitude that was converted to Christianity in one age, is an eminent instance hereof: and the rather, because the profession they made was contrary to their secular interests, and exposed them to the same persecution, though in a less degree, which the apostles themselves met with; notwithstanding which, they willingly parted with their worldly substance, when the necessity of affairs required it, and were content to have all things common, that so the work might proceed with more success. It was the power of God that touched their hearts; so that this internal influence contributed more to the work of grace, than all the rhetorick of man could have done. It was this that carried them through all the opposition of cruel mocking, bonds, and imprisonment, and at the same time compensated all their losses and sufferings, by those extraordinary joys and supports which they had, both in life and death. And to this we may add, that the daily success of the gospel, in all the instances of converting grace, is an evident effect and proof of the divine power, as will farther appear, when, under a following head, we consider effectual calling, as being the work of God’s almighty power and grace.[52] _Object._ It will be objected, that there are some things which God cannot do, and therefore he is not almighty. _Answ._ It is true, there are some things that God cannot do; but the reason is, either because it would be contrary to his divine perfections to do them, or they are not the objects of power; therefore it is not an imperfection in him that he cannot do them, but rather a branch of his glory. As, 1. There are some things which he cannot do, not because he has not power to do them, had he pleased; but the only reason is, because he has willed or determined not to do them. Thus if we should say, that he cannot make more worlds, it is not for want of infinite power, but because we suppose he has determined not to make them; he cannot save the reprobate, or fallen angels, not through a defect of power, but because he has willed not to do it. In this the power of God is distinguished from that of the creature; for we never say that a person cannot do a thing, merely because he will not, but because he wants power, if he would:[53] but this is by no means to be said of God in any instance. Therefore we must distinguish between his absolute and ordinate power; by the former he could do many things, which by the latter he will not; and consequently, to say he cannot do those things, which he has determined not to do, does not in the least overthrow this attribute of almighty power.