It often presses on my mind as a weighty argument in proof of at least a
negative inspiration, an especial restraining grace, in the composition
of the Canonical books, that though the writers individually did (the
greater number at least) most probably believe in the objective reality
of witchcraft, yet no such direct assertions as these of Luther's, which
would with the vast majority of Christians have raised it into an
article of faith, are to be found in either Testament. That the 'Ob' and
'Oboth' of Moses are no authorities for this absurd superstition, has
been unanswerably shewn by Webster. [5]
Chap. XXXVII. p. 398.
To conclude, (said Luther), I never yet knew a troubled and perplexed
man, that was right in his own wits.
A sound observation of great practical utility. Edward Irving should be
aware of this in dealing with conscience-troubled (but in fact
fancy-vexed) women.
Ib.
It was not a thorn in the flesh touching the unchaste love he bore
towards Tecla, as the Papists dream.
I should like to know how high this strange legend can be traced. The
other tradition that St. Paul was subject to epileptic fits, has a less
legendary character. The phrase 'thorn in the flesh' is scarcely
reconcilable with Luther's hypothesis, otherwise than as doubts of the
objectivity of his vision, and of his after revelations may have been
consequences of the disease, whatever that might be.
Ib. p. 399.
Our Lord God doth like a printer, who setteth the letters backwards;
we see and feel well his setting, but we shall see the print yonder in
the life to come.
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