Expl. 11. By Gods actual Providence we are to understand his ordering of all things in time, according to his eternal purpose, or the counsel of his own will; or in plain English, 'tis his doing what he will in the world, whether it be in Heaven or Earth. For further explanation of this matter, we are to know, (1st,) That (according to our apprehension) there are these distinctions and kinds of Providence, (1.) We have his eternal Providence, or his decreeing, purposing, designing Providence, which is nothing else but that frame, method, or order of government which was in the mind of God from everlasting, before there was a world, or any creature in it to be governed, (and of this was spoken before). (2.) His actual Providence, which he hath exercised ever since he made the world; as, (1.) In the conservation of things in their beings, so that of all the species or kinds of creatures which he made he has lost none. Individuals indeed do dye and perish, and return to their dust, but the species or kinds of creatures do not; men dye, (this and that and t'other individual person) in reference to their bodies; but man does not, or rather mankind does not. (2.) In the actual government of all things by his wisdom, which he doth preserve by his infinite power; for God does not do by the World as the Ship-Carpenter by the Ship, build and leave it, and never look after it more; but he doth look after the preservation of it as the Owner, and ⟨p. 21⟩the government of it as the Pilot. Other distinctions there are of Providence; as, (2.) That it is either mediate and ordinary, as where God makes use of means and second causes, and therein does observe the order which he has set in nature, as Hos. 2.22. and this order in nature is called the Law of nature: Or else immediate and extraordinary, when in the works of Providence, as well as of Creation, he works without means, as in the preserving of Daniel in the Lyons Den. (2dly,) For the matter and extent of Providence, it reaches to all creatures, even to the Sparrows, and to the hair of the head. (3dly,) For the manner; and this (1.) Holy, or most perfect, or in a way suitable to the perfection of his nature. (2.) Wise, for he does not only do all in the best way, but for the highest end. (3.) Powerful, for he brings to pass what he will have done with an almighty easiness, and without any difficulty to himself.
Expl. 11. By Gods actual Providence we are to understand his ordering of all things in time, according to his eternal purpose, or the counsel of his own will; or in plain English, 'tis his doing what he will in the world, whether it be in Heaven or Earth. For further explanation of this matter, we are to know, (1st,) That (according to our apprehension) there are these distinctions and kinds of Providence, (1.) We have his eternal Providence, or his decreeing, purposing, designing Providence, which is nothing else but that frame, method, or order of government which was in the mind of God from everlasting, before there was a world, or any creature in it to be govern'd, (and of this was spoken before). (2.) His actual Providence, which he hath exercised ever since he made the world; as, (1.) In the conservation of things in their beings, so that of all the species or kinds of creatures which he made he has lost none. Individuals indeed do dye and perish, and return to their dust, but the species or kinds of creatures do not; men dye, (this and that and t'other individual person) in reference to their bodies; but man does not, or rather mankind does not. (2.) In the actual government of all things by his wisdom, which he doth preserve by his infinite power; for God does not do by the World as the Ship-Carpenter by the Ship, build and leave it, and never look after it more; but he doth look after the preservation of it as the Owner, and ⟨p. 21⟩the government of it as the Pilot. Other distinctions there are of Providence; as, (2.) That it is either mediate and ordinary, as where God makes use of means and second causes, and therein does observe the order which he has set in nature, as Hos. 2.22. and this order in nature is called the Law of nature: Or else immediate and extraordinary, when in the works of Providence, as well as of Creation, he works without means, as in the preserving of Daniel in the Lyons Den. (2dly,) For the matter and extent of Providence, it reaches to all creatures, even to the Sparrows, and to the hair of the head. (3dly,) For the manner; and this (1.) Holy, or most perfect, or in a way suitable to the perfection of his nature. (2.) Wise, for he does not only do all in the best way, but for the highest end. (3.) Powerful, for he brings to pass what he will have done with an almighty easiness, and without any difficulty to himself.
