soners, at the same time, engaged in wise dispute about certain walks and purlieus, whether they are in the verge of God, or the Devil; seriously debating, whether such and such influences, come into men's minds from above, or below; whether certain passions and affections, are guided by the evil spirit, or the good:
Dum fas atque nefas exiguo fine libidinum
Discernunt avidi
Thus do men establish a fellowship of Christ with Belial, and such is the analogy they make, between cloven tongues, and cloven feet. Of the like nature is the disquisition before us: it has continued these hundred years an even debate, whether the deportment and the cant of our English enthusiastick preachers, were possession, or inspiration; and a world of argument has been drained on either side, perhaps to little purpose. For I think, it is in life, as in tragedy, where it is held a conviction of great defect, both in order and invention, to interpose the assistance of preternatural power, without an absolute and last necessity. However, it is a sketch of human vanity, for every individual to imagine, the whole universe is interested in his meanest concern. If he has got cleanly over a kennel, some angel unseen descended on purpose, to help him by the hand; if he has knocked his head against a post, it was the Devil, for his sins, let loose from Hell on purpose to buffet him. Who, that sees a little paltry mortal, droning, and dreaming, and drivelling to a multitude, can think it agreeable to common good sense, that either Heaven or Hell, should be put to the trouble of influence or
