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Author: Theodoret, Bishop of Cyrrhus.
Title: The mirror of diuine prouidence. Containing a collection of Theodoret his arguments: declaring the prouidence of God to appeare notably both in the heauens and in the earth, and in all things therein contained: taken out of his workes De prouidentia.
Publication info: Ann Arbor, Michigan: University of Michigan, Digital Library Production Service
2011 April (TCP phase 2)

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Print source: The mirror of diuine prouidence. Containing a collection of Theodoret his arguments: declaring the prouidence of God to appeare notably both in the heauens and in the earth, and in all things therein contained: taken out of his workes De prouidentia.
Theodoret, Bishop of Cyrrhus., I. C., fl. 1602,

Printed at London: By T. C[reede] for Iohn Smithick, and are to be sold at his shop in S. Dunstons churchyard in Fleetstreet, 1602.
Alternate titles: De providentia. English. Selections De providentia. Mirror of divine providence.
A translation of selections of Theodoret. De providentia.
Printer's name from STC.
Editor's preface signed: I.C.
Reproduction of original in the British Library.
Subject terms:
Apologetics -- Early works to 1800.

title page
To the Reader.
THE MIRROR of Diuine Prouidence.
Causes why he defendeth the Pro∣uidence of God against the blas∣phemous mouthes, that denie the same.
The Prouidence of God is prooued in the Heauens.
It is proued also in the Sunne.
The Night is as necessarie as the day.
Againe, the Prouidence is prooued by the foure parts of the yeare.
Last of all he gathereth the Proui∣dence by the Starres also.
A demonstration of the Prouidence by the Aire, Earth, Sea, Riuers, and Fountaines.
By the Aire.
In the Earth.
In Riuers.
In Fountaines, and Springs.
The absurditie and impietie of their opinion whith deny the Pro∣uidence of God.
The Prouidence of God in the Seas.
A briefe collection of his arguments, declaring the Prouidence of God through all the parts of the earth.
A demonstration of the Prouidence in the framing of the Bodie of man.
The Mouth and other instruments of speech.
The Heart.
The meanes & Instruments wher∣by the body is nourished.
The Belly.
The Liuer.
The great hollowe vaine called Vena caua.
The Veines.
The Arteries.
The stature of man.
The Legges.
The Buttockes.
The Backe bone.
The head and braine.
The Eyes.
The Blood.
The sence of Smelling, and his in¦strument.
The sence of Hearing.
The Hands and Armes.
The Fingers.
The Nayles.
The Feete.
The great vse of the Hands.
The Shippe.
How Arts are as it were allyed to the mutuall helpe one of an other.
The Prouidence of God in teaching man the necessary vse of Mettalls.
Of the Silke-worme.
Of Phisicke.
Of Grammers.
The apt placing of the Fingers.
A demonstratiō of the Prouidence, in that God hath giuen to man the rule and dominion ouer all brute beasts.
Of the Bee.
What man hath to learne of the Bee.
The Spider.
Of the Oxe, the Horse, and the E∣lephant.
The cause wherefore wilde beasts and Serpents were created.
Riches and Pouertie, are both ne∣cessary for man.
Of Vertues, what they are, and first of Prudence.
Riches and great aboundance, is an enemie vnto vertue.
Pouertie is a great helper, and fur∣therer vnto vertue.
Riches are not ill of themselues, but through the abuse of men.
Why God hath not giuen riches to euery man.
How Riches and Pouertie are common vnto all men.
God hath not giuen Riches to good men onely.
The poore are commonly more health∣full then the rich.
How the difference in the estates of men (whereof some obey, and other commaund) is very necessary.
Seruitude is very profitable and neces∣sary.
The Seruant hath a more pleasant life then the Maister of the house.
Ill Magistrates and Maisters.
The seruants which haue a sound and goodminde, are not hurt by seruing of ill maisters.
The wickednes of the Maister, cannot hurt a godly Seruant.
Why doth God suffer the godly to be led into captiuitie?
The studie of Righteousnes is not with∣out fruite, although in this life it doth not appeare. And of the Resurrecti∣on.
There is an Eternall life, where Vertue is rewarded.
The Resurrection of the bodie is necessary.
It is not vnpossible for God to raise a∣gaine the dead bodies.
How God in times past had a care, not onely of the Iewes, but of all men; And of the Incarnation of Christ our Saui∣our.
The cause wherefore Christ fasted for∣tie dayes.
The death of Christ.
The Resurrection of Christ.
This misterie of Christs Natiuitie and death, was purposed from euerlasting.
How God had a care of all men, euen from the beginning.
The preaching of the Gospell vnto the Gentiles.
But how can the Iewes be said to fur∣ther the Gospel, which they did by all meanes withstand and hinder?