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The efficiency of God may be understood as either creation or providence.

William Ames

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William Ames
Age: 57 †
Born: 1576
Born: January 1
Died: 1633
Died: November 14
Philosopher
Theologian
University Teacher
Ipswich (parish)
May
Efficiency
Providence
Understood
Creation
Either

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From faith, hope, and love, the virtues of religion referring to God, there arises a double act which bears on the spiritual communion exercised between God and us the hearing of the word and prayer.
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This subsistence, or manner of being of God is his one essence so far as it has personal properties.
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Participation in the blessings of the union with Christ comes when the faithful have all the things needed to live well and blessedly to God.
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The inward offer is a kind of spiritual enlightenment, whereby the promises are presented to the hearts of men, as it were, by an inward word.
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The ordinary ministry is that which receives all of its direction from the will of God revealed in the Scriptures and from those means which God has appointed in the church for its continual edification.
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In the exercise of God's efficiency, the decree of God comes first. This manner of working is the most perfect of all and notably agrees with the divine nature.
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The will of God is single and totally one in Him.
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The relative property of the Son is to be begotten, that is, so to proceed from the Father as to be a participant of the same essence and perfectly carry on the Father's nature.
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In contentment and joy are found the height and perfection of all love towards our neighbor.
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Faith is the virtue by which, clinging-to the faithfulness of God, we lean upon him, so that we may obtain what he gives to us.
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An idea in man is first impressed upon him and afterwards expressed in things, but in God it is only expressed, not impressed, because it does not come from anywhere else.
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Active creation is conceived as a transitive action in which there is always presupposed an object about which the agent is concerned it is virtually but not formally transitive because it makes, not presupposes, an object.
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The starting point of sanctification is the filthiness, corruption, or stain of sin.
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The first act of religion, therefore, concerns those things which are communicated to us from God. The other concerns those things which we yield to God.
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Nothing exists from eternity but God, and God is not the matter or a part of any creature, but only the maker.
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Although the whole man partakes of this grace, it is first and most appropriately in the soul and later progresses to the body, inasmuch as the body of the man is capable of the same obedience to the will of God as the soul.
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The will of God is eternal because He does not begin to will what He did not will before, nor cease to will what He willed before.
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The goodness of a thing created is the perfection of its fitness for the use which it serves. Now that use is either particular or universal.
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Theology is the doctrine or teaching of living to God.
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Sanctification is not to be understood here as a separation from ordinary use or consecration to some special use, although this meaning is often present in Scripture, sometimes referring to outward and sometimes to inward or effectual separation.
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