The Marrow of Sacred Divinity - William Ames (1642)

1. THe Efficiency of God²⁵ is that, whereby he worketh all in all things. Eph. 1. 11. Who worketh all things. Rom. 11. 36. Of him, by him, and for him are all things.

2. That Effecting, working, or acting of God, being actively taken as they are in God acting, not really diverse from God himselfe. For no composition, ormutation of power and act can have place in the most simple, and immutable nature of God. Yet it addeth a certaine relation of God to a reall effect.

3. He worketh all in all things, because the Efficiency of all and every thing, depends upon the first cause, not only as touching its substance, but also, as touching all reall circumstances. Isay 45. 7. That I Iehova doe all these things, Lam. 3. 37. 38. Who is he that saith, and it commeth to passe, when the Lord commandeth it not? Out of the mouth of the most high proceedeth not evill and good?

Also whatsoever hath any perfection in genere moris²⁶ in matter of manners, is accounted among the workes of God: but not imperfection or defects, which are opposed to the subjection that is due to God.

4. In the efficiency of God shines forth both his Essence and his subsistance.

5. That Efficiency which pertaines to the Essence of God, is his omnipotency.

6. The power of God being considered as simply powerfull, is altogether the same with his sufficiency, and pertaines properly to the nature of God, as it is considered under the respect of a being, and so is before the knowledge and will of God. Rom. 11. 23. for God is able to graft them in againe.

7. But power in asmuch as it is in execution, is in some sort after sufficiency, and pertaines to the Efficiency of God, and so doth follow the knowledge and will of God. Psal. 115. 3 and 135, 6. Whatsoever he pleased he did.

8. In these therefore this order is to be conceived, That first we conceive in God Posse, to be able, secondly Scire to know, thirdly Velle to will; Lastly, Efficere potenter, powerfully to effect, which differs from the effectuall will of God, but only ratione, in reason, whence is that Syllogisme of Faith, which in Matth. 8. 2, 3. is distinctly explained: Lord of thou wilt, thou canst: I will. Therefore it is done. Where the argument is from the will comming to the power.

9. Hence the very Will of God, as it is an effecting principle, hath a kinde of power, Rom. 9. 19. Who hath resisted his will; neither is executive Omnipotency any thing else, then the effecting will of God. Psalme 33. 9. Hee commanded and it was done. Revel. 4. 11. By thy will they are and were created.

10. Therefore it is an error against the nature of God, to say, that God properly willeth to doe many things, which yet by his Omnipotency he doth not. Eph. 1. 19, 20. The exceeding greatnesse of his power in us that believe, according to the working of his mighty power.

11. The Omnipotency of God is that whereby, he his able to effect all things that he willeth or can will. 2. Cor. 20. 6. In thy hand is power and strength, and none can resist thee, Luke 1. 37. With God there is no word which cannot be done. Phil. 3. 21. He is also able to subject all things unto himselfe.

12. Hence also God is everywhere called in the old Testament mighty God, Isay 9. 6. Ieremy 32. 18. Also God al-sufficient. Gen. 17, 1. & 35. 11. Ruth 1. 20. 21. And in the new Testament he is called the Lord Almighty, 2. Cor. 6. 18. Rev. 1. 8. & 48. And the only Potentate, 1. Tim. 6. 15.

Power is attributed to God actively, because he hath power to communicate something to others, such as is the power of the cause.

13. Potentia, vel potestas causae, A causing power yet properly active power doth not agree to God, as if in respect of himselfe, he were first idle, and after did put himselfe forth into act: for God is a most pure Act. Iames 1. 17.

14. Therefore we must not imagine such an active power in God, which is a different thing from his Essence, for the very Essence of God is this power whereby he is powerfull: As the same Essence is mercy it selfe, whereby he is mercifull.

15. But an active power agrees to God, in respect of the Creature, which is properly said to be able to receive, and prove that act of God, which before it did not feele and prove. Matthew 19. 26. All things are possible with God.

16. The Omnipotency of God is conversant about things absolutely possible, whatsoever God willeth, or can will. Ibidem.

17. It is not therefore exercised about things which are altogether impossible, and doe imply a certaine contradiction, either in God, or in the things created, 2. Tim. 2. 13. He cannot deny himselfe.

18. Hence a certaine distinction ariseth of Divine Omnipotency, whereby it is distinguished into absolute power, and ordinate, or actuall power.

19. Absolute power is that whereby God is able to doe all things possible, although they never shall be. Matth. 3. 9. God can of these stones raise up children unto Abraham, and 26. 53. Thinkest thou that I cannot now pray my Father, and he shall presently give me more then twelve legions of Angels? Mark. 10. 27. Eph. 3. 20.

20. The ordinate power of God is that whereby he not only can doe that which he will, but also in very deed doth actually doe, whatsoever he will. Psal. 115. 3. & 135. 6. Eph. 3. 11.

21. The manner of Gods subsistence which shines forth in his Efficiency is first, the co-working of all persons; secondly, the distinct manner of the persons in working.

22. Their co-working is, that whereby they do inseparably worke the same thing: for all externall actions are common to all the persons, John 5. 17, 19. My Father worketh, and I worke. Whatsoever he doth, the same likewise doth the Son. and 16. 13, 14. That spirit shall not speak of himselfe; but whatsoever he shall heare, he shall speak. He shall take of mine, and give it to you.

23. Hence every person worketh of himselfe, as touching the causall power which he exerciseth.

24. Hence, there is no praeeminence of dignity, in that co-working, but great unity, and identity of one, and the same cause.

25. Hence equall honor is equally due from us to all the Divine Persons.

26. The Distinct manner of working is that whereby every person doth worke according to the distinct manner of his subsistence.

27. That distinct manner is partly in the order of working, partly in the bounding of the action.

28. As touching the order, the manner of working of the Father is of himselfe, by the Sonne and Holy Spirit. Hence the beginning of things, namely Creation is properly attributed to the Father, who in order of beginning is the first Person.

29. The manner of operation of the Sonne is from the Father by the spirit. Hence the dispensation of things is properly attributed to him, namely Redemption, & the constitution of all the offices in the Church. Ephes. 4. 11. He therefore gave some to be Apostles, some Prophets, &c.

30. The manner of working of the spirit is from the Father and the Son by himselfe. Hence the communication of things is attributed to the Holy Spirit, as Regeneration, Tit. 3. 5. The communication of all spirituall gifts, 1. Cor. 12. 4. And the perfection of naturall things themselves, Gen. 1. 2.

31. As touching the termination of the action that works,²⁷ in which the working, or manner of working of one person, doth chiefly shine forth is chiefly attributed to that person. So Creation is by a speciall application appropriated to the Father, Redemption to the Sonne, and Sanctification to the holy Ghost.