_Secondly_, Because Satan hath a more than ordinary advantage to feign miracles; he doth more industriously set himself to pretend them and to urge them for the accomplishment of his ends. It is an easy work to prevail with men that are wholly devoted to their own interest, under the mask of religion to say and do anything that may further their design; and the business of miracles is so imitable by art, through the ignorance and heedlessness of men, that with a small labour Satan can do it at pleasure. The secret powers of nature—such as that of the loadstone—by a dexterous application brought into act in a fitly-contrived subject, will seem miraculous to those that see not the secret springs of those actions. There have been artificial contrivances of motions which, had they been disguised under a religious form, and directed to such an end, might have passed for greater miracles than many which we have mentioned. Such was the dove of Archyas, which did fly in the air as if it had been a living creature.[282] Such was the fly of Regiomontanus, and the eagle presented to the Emperor Maximilian, which, in the compass of their little bodies, contained so many springs and wheels as were sufficient to give them motion, and to direct their courses as if they had been animated. Albertus Magnus his artificial man, and the silver galley and tritons made by a goldsmith at Paris,[283] were rare pieces of art—their motions so certain and steady, that they seemed to have life and understanding. If art can do all this, how much more may we suppose can Satan do! how easily can he make apparitions, present strange sights to the eye and voices to the ear, and, by putting out his power, do a thousand things astonishing and wonderful! (8.) Eighthly, _Sometimes Satan pleads for error, from the ease, peace, or other advantages which men pretend they have received since they engaged in such a way or received such a persuasion_. This is an argument from the effect, and frequently used to confirm the minds of men in their opinions. Hence they satisfy themselves with these reasonings: ‘I was before always under fears and uncertainties; I never was at peace or rest in my mind. I tried several courses, followed several parties, but I never had satisfaction or comfort till now, and by this I know that I am in a right way.’ Others argue after the same manner from their abundance and outward prosperity: ‘I met with nothing but crosses and losses before, but now God hath blessed me with an increase of substance, prospered my trade and undertakings,’ &c. These, though apparently weak and deceitful grounds, are reputed strong and conclusive to those that are first resolved upon an error. For men are so willing to justify themselves in what they have undertaken, that they greedily catch at anything that hath the least appearance of probability to answer their ends. This plea of satisfaction is commonly from one of these two things: