the rule of his works, wherefore we must not ascribe these changes to the force of number with Plato, much lesse then vnto destinie with the Peripatetiks, but vnto the diuine prouidence and appointment of God, which onelie may be called destinie as S. Augustine saith, for of other destinie it is impietie to dreame. Aristotle ascribing all euents vnto manifest causes precedent, dooth scoffe at Plato and his numbers in his booke of common-wealths, and bringeth in sundrie causes of the alteration of the state of things, which we may referre vnto principals, as iniurie, oppression, ambition, treason, rebellion, contempt of religion and lawes, and therevnto abundance of wealth in few, and great necessitie and miserie in manie. But whatsoeuer Aristotle gesseth at these things by humane reason as at the first causes, yet we acknowledge other beyond them, as sinne, which being suffered and come to the full, is cut downe by the iustice of the high God, the cheefe cause of all, who foreseeing the wickednesse of such as dwell on earth, dooth constitute such a reuolution of things in their beginnings, as best standeth with the execution of his purpose, and correction of our errors. The causes therefore that Aristotle dooth deliuer, are nothing else but the meanes which God vseth to bring his purposes to passe; and yet they deserue the name of causes, in that they preceed those effects which follow them immediatlie. But in truth other than secondarie or third causes no man can iustlie call them. Bodinus in his historicall method, cap. 6. making a large discourse of the conuersions of commonwealths, dooth séeme at the first to denie the force of number, but after a while he maruelleth that no Grecian or Latine Academike, hath hitherto made any discourse of the excellencie of such numbers as apperteine to the estate of empires and kingdomes by exemplification in any one citie or other. Hereby he sheweth himselfe vpon the sudden to alter his iudgement, so [Sidenote: Fatal numbers.] that he setteth downe certeine numbers as fatall; to wit, sixe vnto women, and seauen and nine vnto men, which (saith he) haue "Magnam in tota rerum natura potestatem," meaning as well in common-wealths and kingdomes from their first erections, as in particular ages of bodies, for sickenesse, health, change of habitation, wealth, and losse, &c: and for the confirmation of the same, he setteth downe sundrie examples of apparent likelihood, either by multiplication of one by the other, or diuision of greater numbers by either of them, or their concurrence one with another, calling the aforesaid three his criticall or iudiciall numbers, whereby he bringeth or rather restoreth an old kind of arithmancie (fathered on Pythagoras, yet neuer inuented by him) againe into the world. But we christians, in respecting of causes, haue to looke vnto the originall and great cause of all, and therefore we haue not to leane vnto these points in any