ournetjs 
 
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 CORlRIGHT DEPOSFK 
 
FOUR potentates ruled the mind of Europe in the Reformation: the 
 Emperor, Erasmus, the Pope, and Luther. The Pope wanes, 
 Erasmus is little, the Emperor is nothing, hut Luther abides as 
 a power for all time. His image casts itself upon the current of ages, 
 as the mountain mirrors itself in the river that winds at ltB foot — 
 the mighty fixing itself immutably upon the changing. — K ranth. 
 
/UJjlu "tfll 
 
Copyrigbt, 1916, by W. N. Harley 
 
 .H 3 
 
 DRINTED by Master Craftsman Hans Lufft for 
 1 W. N. Harley, and to be had of him at No. 80 
 Martin Avenue, Columbus, Ohio. 
 
 (-1 
 9 1916 
 
 Published, October, 1916 
 
 5ci,A446266 
 
DEDICATED 
 to the pieces of the 
 Church of to-day for 
 the sake of the peace of 
 the Church of to-morrow. 
 
 (3) 
 
OGOD, Who restorest to 
 the right way them that 
 do err, Who gatherest 
 them that are scattered, and 
 preservest them that are gath- 
 ered: of Thy tender mercy, we 
 beseech Thee, pour out upon 
 Thy Christian people the grace 
 of unity, that, all schism being 
 healed, Thy flock, united to the 
 true Shepherd of Thy Church, 
 may worthily serve Thee, through 
 Jesus Christ our Lord. Amen. 
 
 (4) 
 
®®©©$S£§CS5S2SS5SS§> 
 
 BY WAY OP EXPLANATION 
 
 I will smite this devil with a quill. — Luther. 
 
 HE work here presented to the 
 public came into our possession 
 with a large number of manu- 
 scripts as a legacy from the pen 
 of a deceased clergyman — a legacy 
 to one next in friendship if not 
 next in kinship. Owing to the en- 
 grossing duties which attend the 
 editing of a daily newspaper, several months elapsed 
 before we were enabled to undertake the work in- 
 volved in examining and classifying these papers. 
 The larger number of the manuscripts proved to be 
 sermons, which, for the most part, were incomplete — 
 some lacking the peroration, others having one or 
 the other part merely in outline, and most of them, 
 good as they were, in no shape for print. The smaller 
 number of manuscripts comprised attempts at dif- 
 ferent kinds of English composition — poems, prov- 
 erbs, speeches, editorials, sketches, serials; in short, 
 attempts at almost every species of writing, but, like 
 the sermons, by far the larger portion was made up 
 of unfinished efforts. Our friend must have be- 
 longed to that class of men who can use their pens 
 effectively only when under the stress of excitement, 
 like the artist who lays on telling and talking colors 
 bright and sombre while his soul glows with the 
 (5) 
 
6 By Way of Explanation 
 
 inspiration of an ideal, but tosses aside palette and 
 brush the moment the vision begins to fade, or like 
 those who try their hand at various things for the 
 mere pleasure of the work. 
 
 While thus endeavoring to classify the papers left 
 in our hands, and having almost arrived at the con- 
 clusion that our friend had not entertained the remot- 
 est thought of making us his literary executor, we 
 came upon a somewhat bulky manuscript, which was 
 securely wrapped and tied. On opening the pack- 
 age, we found a note which set forth the character 
 of the work and expressed the author's wishes with 
 reference to it. A hasty examination showed that 
 this manuscript was finished. Our curiosity was 
 aroused by the title, and we started at once to read 
 the work. No more classifying was done that night. 
 So absorbing did the story grow that we read on till 
 broad daylight, stopping but once, and that was to 
 readjust the gaslight. We forthwith resolved to ex- 
 ecute the wish which the deceased author expressed 
 in the note and "publish the work after the lapse of 
 some years, just for the good it will do." Why he 
 desired its publication delayed, we cannot say; but 
 his directions in this respect have been scrupulously 
 complied with, and the work is now given to the 
 Church with the conviction not only that it will prove 
 interesting and instructive, but also that it is timely 
 and has a mission of no little moment. 
 
 Whether this production is what it purports to be 
 or is an invention pure and simple, it is none the 
 
By Way of Explanation 
 
 less a remarkable piece of work, if not an altogether 
 unique one. The note found with the manuscript 
 states that every phrase and sentence uttered by 
 Luther in the course of this narrative is to be found 
 in the Walch edition of his works; and since we have 
 verified this in all the important passages, by means 
 of the extensive index to that edition, we are con- 
 vinced that the statement is absolutely true, and that 
 in the entire volume there is not a single expression 
 credited to Luther which cannot be found in any 
 standard edition of his works. This is a remarkable 
 coincidence and also a psychological phenomenon of 
 some importance, if the work is what its author 
 claims for it; and if it is not what the author claims 
 for it, if the whole, including the claim as to its 
 nature, is to be taken as an invention, it is a note- 
 worthy production notwithstanding, exhibiting an 
 extensive knowledge of Luther's writings or a pro- 
 digious amount of labor and patience. 
 
 While the work may wear the aspect of a polemic 
 in the guise of a romance, it was no doubt intended 
 to be an irenic, and is such in fact, if viewed in any 
 other light than that of narrative. Its author was 
 a man of singularly sweet disposition and of mystic 
 turn of mind. He would rather nestle on the bosom 
 of his Master than enter the lists of debate and strife; 
 and yet, when the provocation was sufficient, he could 
 be like his prototype — a veritable Son of Thunder; 
 but it was never thunder for thunder's sake, nor for 
 
 2 
 
8 By Way of Explanation 
 
 the sake of war, but it was to make peace more cer- 
 tain on the foundation of truth. If, therefore, he had 
 in mind any other object than that of recounting a 
 singular experience or relating an interesting story, 
 it was only that which he tacitly avows at the close 
 of the tale, where it is evident that he is under the 
 impression that he has contributed his mite towards 
 a real union of Lutheran forces by exhibiting, in a 
 novel and striking manner, the folly, shame and sin 
 of schism, discord and contention. If such was one 
 of his objects from the outset, he has not gone wide 
 of his mark in the execution of the plan. The folly 
 and sin of schism and withal the foibles of bodies 
 ecclesiastic, have been set forth in a telling and ludi- 
 crous manner. No matter how he intended it, he has 
 dealt the devil of schism an effective blow with his 
 pen. And for that we say, God bless his memory. 
 There are, however, some things in the work 
 which one might wish eliminated or amended. 
 Among these is the odor of tobacco which clings to 
 some of the descriptive passages. Yet the self -drawn 
 portrait of the author would not be complete with- 
 out his chubby little meerschaum, and the only won- 
 der is that he did not succeed in putting a pipe into 
 Luther's mouth before their travels came to an end; 
 but, though he found pleasure and even a sort of 
 inspiration in the habit, that will hardly lead any- 
 body astray, for the best of men have habits which 
 it is wise to shun. Among the portions which might 
 be toned down those stand foremost in which foibles 
 
By Way of Explanation 9 
 
 are dealt with. At times they seem to be caustic, 
 but it is evident that the caricature is drawn only 
 in the spirit of a love which aims to be helpful in 
 removing the folly by sketching it in proportions 
 so large that it must be seen, and presupposing in all 
 the simplicity of charity that no good churchmen 
 will take umbrage at one who points out the faults 
 they have blindly fostered. And thus, knowing full 
 well the loving kindness of the author's heart, and 
 having a natural reverence for his posthumous work, 
 we decided to make no alterations in the volume, but 
 merely to superintend its passage through the press. 
 It is therefore given to the Church just as it came 
 to our hands, with all of its burrs and blossoms, 
 sighs and smiles, and thought and prayer provoking 
 matter. 
 
 To assert indifference to the success of this vol- 
 ume would be sheer dissimulation on our part. If 
 it be no child of our brain, it is none the less a fond 
 child of our affection and, parent-like, we believe it 
 has a mission to perform — a word to say to Zion in 
 its own way. As it leaves our sanctum we bid it 
 godspeed. Go forth, thou little foster-child, upon thy 
 mission: show them the shame, aye, and the sin, of 
 divided and belligerent forces; spur men on to talk 
 and work and pray more earnestly for a united 
 Church; and, in thine own way, impress upon the 
 Church's heart the Master's plaintive word, "That 
 they may be one." W. N. HARLEY. 
 
 Reformation Day, 1915. 
 
FOR to me far worse than any war or battle is the 
 civil war of the Church of God; yes, far more 
 painful than the wars that have raged without— 
 Constantine the Great. 
 
 (10) 
 
CONTENTS Page 
 
 I. I Rub My Eyes 15 
 
 II. Luther at Church 21 
 
 III. Getting Acquainted 30 
 
 IV. The Doctors Disagree 44 
 
 V. Over the Mountains 61 
 
 VI. Unequally Yoked Together 83 
 
 VII. The King's Business Requires Haste. . . 112 
 
 VIII. Brethren Bland and Otherwise 133 
 
 IX. At the Barber's 163 
 
 X. The Pope Gets a Pelting 184 
 
 XI. A Tale of Mine Host and the Sequel. . . 206 
 
 XII. Everything is Lovely 225 
 
 XIII. A Fly in the Ointment 240 
 
 XIV. The Mending of a Bachelor 257 
 
 XV. Where I Stop and You Begin 284 
 
 Supplement: The Remedy 305 
 
 Index: What Dr. Martin Luther Says. . 327 
 
 (11) 
 
12 
 
 Contents 
 
 EMBELLISHMENTS 
 
 Portrait of Luther Frontispiece 
 
 Drawn by Cranach, about A. D. 1545, and 
 Engraved by Jorg, A. D. 1551. 
 
 Border Title-page 
 
 From the First Edition of Luther's Address 
 to the Christian Nobility, A. D. 1520. 
 
 Border 303 
 
 From the First Edition of Luther's Work on 
 the Lord's Supper, A. D. 1527. 
 
 Woodcut 304 
 
 Tail-piece from the First Edition of Luther's 
 Work on the Babylonian Captivity of The 
 Church, A. D. 1520. 
 
 Colophon 354 
 
 From the Introduction to the First Edition of 
 Luther's German Version of the Old Testament, 
 A. D. 1534. 
 
LITTLE JOURNEYS WITH MARTIN LUTHER 
 
 (13) 
 
■HOUGH this be madness, yet there is method in 
 it. — Shakespeare. 
 
 (14) 
 
@®@©$§£§3S@S52S®© 
 
 I. I RUB MY EYES 
 
 Whatever time or space may intervene, 
 
 I will not be a stranger in this scene. — Longfellow. 
 
 HE series of strange events which 
 I mean to record here, if so be 
 God grant the needful time and 
 strength, began in the city of 
 Washington in the Year of Our 
 Lord 1898. It was Lord's day 
 evening and I was sauntering to- 
 wards Thomas Circle, near which 
 the Luther Memorial Church is located. As you no 
 doubt know, a bronze statue of Martin Luther stands 
 in front of this edifice. That statue has a deal to 
 do with my story. But I must not anticipate: I will 
 speak of that at the proper time and place. 
 
 As it was, a number of fashionably dressed people 
 were wending their way to church, but not enough, 
 after they had separated for their respective places 
 of worship, to make more than the corporal's guard 
 which fashion has made the common Sunday evening 
 congregation for Washington during hot weather, 
 cold weather and weather that is neither hot nor 
 cold. The white statuary in the circle hard by, the 
 beauty of indigenous and tropical plants — for we 
 were over shoe-tops in June — and the gay attire of 
 the pedestrians made an attractive scene in the even- 
 CIS) 
 
16 Little Journeys With Martin Luther 
 
 ing twilight; but the train of thought it awakened 
 was unpleasant, touching as it did on the indifference 
 shown God's house, the vanity of dress and the 
 tyranny of the fashion-plate, and ending in opening 
 afresh a long-standing feud with that silly autocrat 
 called fashion. 
 
 Musing thus, I came to Fourteenth Street and 
 Vermont Avenue, where the Memorial Church is 
 located, and paused, almost involuntarily, to look at 
 the bronze Luther. Being, perhaps, somewhat pet- 
 ulant, the old question came up: Why should the 
 contributions of Lutherans all over the land have 
 placed this statue just here? Is it not just the pas- 
 tor of this church who ridicules Luther's Catechism, 
 disavows everything distinctively Lutheran, and 
 shows himself more afraid of a hogskin volume of 
 sixteenth century theology than he is of the devil 
 himself? But one can console himself. There is a bit 
 of irony in it after all. The bronze Luther stands 
 quite a distance from the church, and we all know — 
 except, perhaps, this pastor and a coterie of like spir- 
 its — how well this portrays the actual condition of 
 things. That evening, to my eye and taste at least, 
 the figure of Luther clad in symmetrical robe pre- 
 sented a refreshing contrast to the men and women 
 on the street. Modern attire is an abomination to 
 artistic taste. Every good sculptor seems to feel 
 himself driven to invest his male figures with drap- 
 ery of some sort to help out appearances for fashion's 
 hitching-post of a man. Our modern attire is neither 
 
I Rub My Eyes 17 
 
 decorous nor aesthetic, and I often wonder how, under 
 these untoward circumstances, a white shirt and a 
 closed mouth can go so far toward lending dignity 
 to a man in trousers. Imagine Luther or Wesley in 
 breeches, if you can, and not smile! The figure of 
 Luther upon the pedestal was more comely than that 
 of the men on the street; but I recalled how the toil 
 of men had necessitated changes in apparel, so that 
 with the generality of mankind our present mode of 
 attire is entirely a matter of convenience in work, 
 and that thought brought with it a better feeling. 
 Time has been a tailor as well as some other things. 
 Aye, what changes the centuries have wrought! 
 Standing there in the gloaming with the dome of the 
 National Capitol before me and the simple abode of 
 primitive man in mind, I tried to review the world's 
 progress in art, invention and science. What totter- 
 ing steps, then what strides — what colossal strides! 
 Would an ancient believe it? Descriptions of inven- 
 tions comparatively recent, like the steam-engine, the 
 telegraph, telephone, electric motor, would seem fab- 
 ulous to him. What if Luther could revisit the 
 earth? I queried. What would he think? What 
 would he say? 
 
 I must have been lost in contemplation no little 
 time, for when I came fully to myself I found that 
 the long shadows had merged into the soft darkness 
 of early candle-light. And here it is necessary to 
 mention one of my oddities. I usually look intently 
 on the floor and scrape nervously with one foot 
 
18 Little Journeys With Martin Luther 
 
 when I get into a brown study — an eccentricity for 
 which my wife has chided me as often as for smok- 
 ing. My eyes were fixed thus upon the pavement 
 while the aforesaid cogitations were going on, but 
 when I asked myself what Luther would say, should 
 he return to the earth, I thought of the statue and 
 straightway looked up. You may imagine my amaze- 
 ment when I saw that the statue was surrounded 
 with a glow, much like the heat which we sometimes 
 observe rising from a stove, save that this had a 
 golden hue, and beheld, instead of one, two Luthers 
 on the pedestal, or more precisely speaking, at the 
 pedestal, for the one figure seemed to stand a little 
 below the other, and the whole appeared much like 
 the double effect produced by pressing the eye while 
 looking at an object. 
 
 For a moment I stood as if paralyzed. Then, 
 recovering my composure and thinking the double 
 an illusion, I removed my glasses, cleaned them with 
 a bit of chamois, rubbed my eyes, readjusted my 
 spectacles and looked again. I must confess that I 
 was not yet prepared for what had taken place and 
 what soon followed. The golden shimmer about the 
 statue had vanished entirely, and but one figure, 
 darkly outlined against the sky, stood on the granite 
 block, while the other figure stood on the ground 
 directly in front of the pedestal, and was, so far as 
 I could see, the exact counterpart of the one on the 
 pedestal, save that it was smaller. It evidently had 
 slid or stepped from the pedestal while I was rub- 
 
I Rub My Eyes 19 
 
 bing my glasses. To make sure that I was not mis- 
 taken in the identification on account of the defective 
 light, I stepped a few paces forward. Then I saw 
 the figure turn around, glance at the statue and start 
 off toward the church. It was no mistake. Luther 
 had returned. Let the reason be what it may, nat- 
 ural, preternatural, or supernatural, there went the 
 great German in Augustinian gown, carrying an old- 
 time folio Bible under his arm. Each moment I 
 expected the earth to tremble under the foot of this 
 intellectual giant; but he stepped along much like 
 any other mortal, his walk being distinguished only 
 by a rather firm and decisive step. He soon reached 
 the church, and, after pausing a few moments to read 
 the name, passed through its portal. 
 
 I did what I am inclined to think any other mortal 
 would have done, that is, I stood there as if rooted 
 to the ground. It is, indeed, a strange feeling that 
 comes over a man who is permitted to witness such 
 unearthly proceedings. The reasoning faculty seems 
 to be stupefied, but the power of perception remains 
 active, leaving him able to see and to know, but 
 unable to draw any rational conclusion. It makes 
 you feel creepy and even leads you to doubt your 
 sanity. However, the numbness that had crept over 
 body and mind passed away, and, having regained 
 full control of myself, I was not a little chagrined to 
 think that this was the first Lutheran church which 
 Luther should enter upon returning to the earth. 
 Any more orthodox church would have suited me bet- 
 
20 
 
 Little Journeys With Martin Luther 
 
 ter, for I was anxious to have him get a good first 
 impression of Lutherans in America. Then I won- 
 dered what would happen. This Luther was a plain- 
 spoken man, and if things were much awry he might 
 speak his mind with old-time emphasis in open meet- 
 ing. In fact, I was possessed by the feeling that 
 something unusual would happen, and I went over 
 to the church to see how this matter would end. 
 Luther had entered by the front door, and since the 
 pulpit is in that end of the edifice, I reasoned he 
 would be seated well to the front. Hence I went in 
 by one of the rear entrances and took a seat from 
 which I could overlook the sparse audience and 
 observe all that occurred. And there did I bide to 
 see those things which should come to pass. 
 
@^®©$§£§CSSS§5SS£§> 
 
 II. LUTHER AT CHURCH 
 
 The hottest horse will oft be cool, 
 
 The dullest will show fire ; 
 The friar will often play the fool, 
 
 The fool will play the friar. — Old Song. 
 
 S stated, I keenly regretted the 
 turn affairs had taken when Lu- 
 ther entered the building. That, 
 to my mind, was not the place to 
 get a good first impression of the 
 Church in this land. Besides, I 
 feared he might speak his mind 
 with reference to what he saw and 
 heard, if it did not suit him: not that I cared a whit 
 for the verbal cudgeling the parson might receive, 
 but I was apprehensive that it might create a scene 
 and thus get into the morning papers, and I for one 
 do not enjoy seeing little pieces of soiled ecclesias- 
 tical linen dangling from the line which the Associ- 
 ated Press has stretched across the land. Had he 
 asked me, I would have directed him to Grace Church 
 or to the Missouri meeting-house. But good impres- 
 sion or bad, scene or no scene, I had nothing to do 
 with the choice and did not see how it was to be 
 altered; and so, reflecting that "what can't be cured 
 must be endured, ' ' I settled down in my pew. After 
 witnessing what occurred at the statue, I was, meta- 
 (21) 
 
22 Little Journeys With Martin Luther 
 
 phorically speaking, all eyes and ears, and now kept 
 both well open. 
 
 It so happened that the Rev. Mr. Maschkeh was 
 in the pulpit, or, more properly speaking:, on the 
 rostrum, for the interior is more like a lyceum than 
 a church. We had both entered late, and I had 
 scarcely taken my seat when the reading of an- 
 nouncements began — an almost interminable string 
 of ecclesiastical and secular hybrids. Pulpit adver- 
 tising is a veritable bane in this country. One often 
 wonders how a preacher can have the heart to kick 
 a big enough hole into a divine service to let this 
 nondescript drove hoof through. But while the 
 announcements were being read I had an excellent 
 opportunity to make a mental portrait of the Luther 
 before me. The light fell full upon him, and my 
 seat, a little back and to one side, afforded me an 
 excellent place of vantage from which to make obser- 
 vations. The first thing that struck me was how f ar 
 amiss my previous conceptions were of Luther's stat- 
 ure and appearance. 
 
 There before me, within easy ear-shot, he sat, a 
 man of about average height, certainly not more, 
 rather stout and well-knit. Here was neither 
 giant nor demigod, but a mortal who looked every 
 inch like a well-fed man of God. And this I 
 liked, for I am afraid of that lean, hungry, Cassias 
 look. 
 
 "Let me have men about me that are fat ; 
 Sleek-headed men, and such as sleep o' nights." 
 
Luther at Church 23 
 
 But the most notable difference between Luther's 
 appearance and the many pictures of him I have 
 seen, was in the shape of the forehead. In the larger 
 number of portraits his forehead slopes rather much, 
 but I saw this was not the case. On the contrary, 
 the upper part of the forehead was rather prominent 
 and so also the lower part over the eyes. This 
 showed him to have the head of a thinker as well 
 as of a seer. I think I observed this because I take 
 some stock in physiognomy in the etymological sense 
 of the word, and this discovery was water on my 
 wheel. The evident reason for the receding fore- 
 head in the Cranach pictures is that the artist had 
 the subject seated before him on a platform, and 
 thus, by looking upward, the forehead would seem 
 more sloping, an effect which the bulge over the nose 
 and eyes would heighten. In my investigation of 
 the matter since, I find that my observations, 
 although contrary to the Cranach pictures, are veri- 
 fied by the mask of Luther's face made after his 
 death. This discovery made a decided alteration in 
 my mental portrait of the Reformer. From his ami- 
 able countenance and the telltale wrinkles at the 
 corners of his eyes and mouth, I knew he was capable 
 of a hearty laugh, and thought he looked like a man 
 who could say God can enjoy a wholesome joke. Not 
 that there was no firmness expressed in that sturdy 
 form and strong face. That quality looked through 
 very decidedly. But it was this blending of firmness 
 3 
 
24 Little Journeys With Martin Luther 
 
 and gentleness that pleased me so much. Such a man 
 could lift gates of Gaza and stoop over a daisy to 
 drink in its beauty; prod the Pope and caress a child. 
 And pray, who else has the right to be a reformer? 
 He must not hurl thunderbolts who cannot protect 
 the weak and conserve the beautifuL This man's 
 appearance showed that he could do these things. 
 
 While I was making these observations the an- 
 nouncements came to an end, but the reverend gen- 
 tleman encroached further upon the time of worship 
 by making some offhand remarks which seemed to 
 me to be unwarranted censures of the conservative 
 wing of the General Synod. Something was said also 
 in condemnation of a movement to lead the Church 
 back to the Lutheran theology of the sixteenth cen- 
 tury. If talking picnics, lawn fetes, leagues, socie- 
 ties, conventions, conclaves, excursions and enter- 
 tainments was Sanscrit to Luther, here was something 
 he could understand. This was like high treason 
 against the Church, and I noticed from Luther's 
 facial expression that it displeased him sorely. More- 
 over, a folder, which he glanced at from time to time, 
 affected him in like manner. After the service I 
 looked at this vexatious pamphlet, which he had left 
 in the pew, and found that it was a pastoral letter 
 of June 23, 1895, which evidently had been preserved 
 in one of the hymn-books. It contained not a few 
 stabs at Lutheran orthodoxy, and I did not wonder 
 that, with the remarks made after the announce- 
 ments, it caused the Reformer's eyes to flash and his 
 
Luther at Church 25 
 
 jaws to set with the firmness which indicates an 
 aroused spirit. These things I noted at the time, 
 and my heart was filled with fear of those things 
 which might come to pass, for it seemed to me like 
 striking matches in a powder magazine. 
 
 After a little while the sermon came. My weak 
 hope that it might redeem the situation and spare 
 us the scene which I now felt sure would come at 
 the close of the service was shattered at once. The 
 sermon was keyed to the wail struck up after the 
 announcements when the tendency of a part of the 
 General Synod toward genuine Lutheran doctrine 
 and practice was denounced. Much of what the 
 preacher said is clean gone now, but I will not suffer 
 myself to be censured for this slip of memory, if slip 
 it be. I think after events will show that this ser- 
 mon was not properly prepared. But I do remember 
 the gist of a part of the discourse and the effect it 
 produced on Luther. The preacher spoke a deal of 
 what the fraternal relations of the different denomi- 
 nations ought to be, and said we were all on the way 
 to the one heaven and hence it made no difference 
 at all to what denomination a man belonged. That 
 was fine stuff to pour into the ears of the hero of the 
 colloquium at Marburg! I felt sore over this. It 
 seemed as if everything must needs go wrong this 
 day. But how could I prevent it? I thought the 
 old Reformer's eyes flashed fire, and concluded that 
 the preacher would get a shaking up after the service 
 which would set him to thinking. 
 
26 Little Journeys With Martin Luther 
 
 And sure enough, after the benediction, Luther 
 elbowed his way through the group that gathered 
 around the parson to shake hands and trade smiles. 
 As a matter of course I also moved near, for I was 
 bound that not one word of what Luther said should 
 escape me. When Luther got quite near the parson 
 he made as if he would speak, but just then a dapper 
 little man, whose eyes sparkled almost as brightly 
 as the diamond on his ring, grasped the hand of the 
 minister and shook it right heartily. He started to 
 speak at once. Luther stopped short and looked on. 
 
 "Doctor, I count myself fortunate indeed on being 
 here to-night," said the dapper little man. "Let me 
 congratulate you: that was an excellent discourse 
 you gave us this evening — excellent, most excellent. ' ' 
 And he pressed the parson's hand a little harder; but 
 the demonstration seemed a trifle overdone, and, 
 moreover, I thought I could see some mischief lurk- 
 ing in his eyes. 
 
 The parson took the compliment with that oily 
 ease which showed that he had dealt largely in that 
 kind of perfumery, and added that he was gratified 
 to hear that the sermon was appreciated. 
 
 "Yes," said the little man, "I would not have 
 missed this sermon for a great deal, for — " 
 
 "Ah, you are a very appreciative auditor," inter- 
 jected the parson. 
 
 "For you see, ' ' said he, taking up the broken thread 
 of his conversation, "I have been coming fourteen 
 blocks down town to church right along under the 
 
Luther at Church 27 
 
 impression that there was some difference between 
 Lutherans and other denominations and that convic- 
 tions were worth maintaining even at considerable 
 inconvenience; but I am very thankful for the ser- 
 mon, very. You know that struggling little Baptist 
 mission just opposite my house? Well, doctor, since 
 it makes no difference, as you said to-night in such 
 elegant language, why I '11 just quit coming down 
 here and join that Baptist mission." 
 "Oh, that was not meant just that way," countered 
 the parson in a voice much like one who is out of 
 breath and is taken with a sudden cramp besides. 
 "Let me explain: ah, hum, yes, no, well, ah — " 
 
 Luther laughed, turned on his heel and left the 
 church. He evidently felt that the parson had been 
 sufficiently punished. The fallacy of the preacher's 
 position was so finely demonstrated and his look of 
 discomfiture was so plainly visible that one could not 
 help laughing at the folly of which he was guilty and 
 the neat way in which he had been entrapped. There 
 is something radically wrong with a sermon when 
 such a small quantity of it will make the preacher 
 himself sick if forced to swallow it. Little wonder 
 that Luther laughed. 
 
 Outside of the church I found the great Reformer 
 in conversation with a member of the congregation, 
 and the gist of the talk was that Luther wanted to 
 enter the active ministry. When they parted, I heard 
 this gentleman assure him with genuine Washington 
 courtesy that he would bring him into touch with 
 
28 Little Journeys With Martin Luther 
 
 the officers of the General Synod and attend person- 
 ally to all those little matters preliminary to a con- 
 ference. So that was settled, and I was sorry for 
 it, too. Well, everything, it seemed, was bound to 
 go wrong that day — perversity was in the air. 
 
 I started for the home of the brother with whom 
 I was lodging, my mind fully made up to attend the 
 meeting at which the General Synod's representa- 
 tives would examine Luther. When I related the 
 incidents of the evening to my genial host, he acted 
 very much as if he thought I were patching a story 
 together for his entertainment. When I insisted 
 upon the truth of every word of it, I could not make 
 out whether he thought I had found a bottle or lost 
 my mind. And I do not marvel over that now; but 
 at the time, with the whole experience fresh in mind, 
 I little thought what a strong draft this whole mat- 
 ter made on belief. Yet it is very irritating to have 
 your truth looked upon as fiction, and so, feeling a 
 deal piqued, I manufactured an excuse of the facts 
 at hand — mark you, of the facts — and went up- 
 stairs to my couch. 
 
 But, as you would infer without the telling, I was 
 in no condition for sleep. Thoughts rushed through 
 my brain with lightning rapidity, and, with my ear 
 against the pillow, I could hear the blood gurgling 
 through my temples. After a while the bed seemed 
 to be moving along in the air with the speed of a 
 railway train in the direction towards which my feet 
 were pointing — a sensation not at all unpleasant. 
 
Luther at Church 
 
 29 
 
 Thought literally devoured the night. Presently I 
 was alarmed by a bright glow that covered the sky, 
 for I thought all Washington was on fire. On going 
 to my window, which looked toward the east, I found 
 that the night was spent and that the sun's early 
 rays had gilded heaven's dome and dropped some of 
 its liquid gold on roofs and windows below. So, after 
 dressing, I said my prayers and sat down by the case- 
 ment in a brown study. What will come of all this? 
 I thought. If the General Synod rejects him, will 
 he knock at the Council's door? or at Missouri's 
 door? Will they admit him if he does? This thing 
 bids fair to make a pretty mess. 
 
@®?^@®®3S*S?S@®@ 
 
 III. GETTING ACQUAINTED 
 
 Hast thou no friend to set thy mind abroach? 
 
 Good sense will stagnate. Thoughts shut up, want air, 
 
 And spoil, like bales unopen'd to the sun. — Young. 
 
 T took thirty days save one to 
 bring about the conference be- 
 tween the General Synod and Mar- 
 tin Luther. The District President 
 had some trouble in securing a 
 committee. Had that not been the 
 case, that worthy would certainly 
 have felt out of place or out of 
 office, and he would not have been sure that he was 
 earning his postage. District Presidents always have 
 troubles — inborn, inherited, inflicted, or incubated 
 troubles. If there are any other kinds they have 
 them, too. Of course the incubator is most prolific. 
 If God were not omnipresent, omniscient and omnipo- 
 tent, He would be kept busy overruling the blunders 
 of District Presidents, and would have no time left 
 for the rest of us. 
 
 At first this brother, with the burden of all the 
 churches upon him, tried to get a committee com- 
 posed entirely of pastors; but the vacation season 
 was close at hand and most of them declined to serve. 
 He then turned to the professors. The schools were 
 closed for the summer and these men were not at all 
 (30) 
 
Getting Acquainted 31 
 
 averse to taking a jaunt into the mountain regions 
 of Pennsylvania, where the colloquium was to be 
 held. Thus it came that men typical of the different 
 schools of thought in the General Synod were on this 
 committee, and that there was fine prospect for 
 "much throwing about of brains," as Shakespeare 
 would phrase it. 
 
 Biding the time of meeting, I sojourned in Wash- 
 ington. It is a city of no mean reputation for in- 
 structive sightseeing. As for me, I am ready to set 
 it down in black and white that Washington is a 
 university in itself. But I paid a dear enough tui- 
 tion fee for all I learned in those four weeks — paid 
 for it with reputation. In other words, I came to 
 be looked upon as a suspicious character. But you 
 must not infer that I came into collision with that 
 species of the official class which wears brass buttons, 
 winks at lawbreaking saloon-keepers and draws a 
 salary, for I would have you understand, once for 
 all, that I am a law-abiding man and withal no wine- 
 bibber, strange as this narrative may seem. The 
 trouble came from a different source. I am almost 
 ashamed to say it, but in sooth it came from such 
 of mine own brethren as are by some strange illusion 
 self-appointed spiritual policemen on limitless beats. 
 And a singular set they are. There are many peculiar 
 classes of people in this big world, to be sure; but to 
 me not the least strange are those over-pious zealots 
 who will knock a man down for the sake of getting 
 an opportunity to act the part of the good Samaritan, 
 
32 Little Journeys With Martin Luther 
 
 and then give him a kick or two in addition that 
 there may be a place to pour oil and wine. Into such 
 hands did I fall, for certain brethren abroad con- 
 cluded that I could not be tarrying unemployed in 
 that city for any good purpose ; so, forsooth, it must 
 be for a bad purpose, and with that suspicion they 
 poisoned the minds of my kinsfolk and acquaint- 
 ances. Even the kind-hearted brother with whom I 
 was breaking bread was asked to keep a sharp watch 
 on my going out and coming in. The wonder is that 
 I did not boil over with righteous indignation, throw 
 up the matter in hand and let go unrecorded the first 
 utterances of Luther in the last four hundred years, 
 as well as the most marvelous events which have 
 occurred in church circles in many centuries. But 
 wiser self-counsel prevailed. None the less, my heart 
 smarts yet when I think of it, and it hurts all the 
 more when I see that such sore criticism is part of 
 the compensation of all who labor for general church 
 bodies, be it on boards or in institutions, and that the 
 faultfinding is all the worse the nearer the work, like 
 mine, is done for nothing and the farther the detract- 
 ors are stationed from the scene of action. This was 
 a bitter ingredient to my cup of pleasure, and I was 
 glad when the day dawned for the trip to the col- 
 loquium — not that I thought this would put a stopper 
 into the mouths of these uncorked asafetida bottles, 
 but because my mind would henceforth be occupied 
 largely with other matters. 
 
 And now good fortune, or I should rather say 
 
Getting Acquainted 33 
 
 Providence, for the sake of having these events re- 
 corded, brought things my way. While paying for 
 a ticket and catching breath, the train caller sang 
 out the name of my train in that soft, Washingtonian 
 brogue which oils our English so as to keep the r's 
 from grating. Hurrying through the crowd, I got 
 aboard just as the train pulled out. The coaches 
 were filled, and I went forward to the smoker — where 
 I would have landed anyway before the end of the 
 journey. I like to smoke up a trip and have come 
 to measure distances that way. For instance, Bal- 
 timore is just a good smoke from "Washington. To 
 light your havana in Washington and throw away 
 the stump in Baltimore is a rather pleasant way of 
 realizing that distance is about annihilated. In the 
 smoker all the seats but one had two occupants, and, 
 to my great surprise and gratification, that one was 
 behind the seat occupied by Luther. It was a rare 
 piece of good fortune: I did not think he would be 
 on this train. But had I been one minute later I 
 would have missed the train and with it the oppor- 
 tunity which any man might covet — a car ride with 
 Luther. 
 
 With his clean-shaven face and clerical garb he 
 looked every inch the priest. But I noticed he was 
 not true to the type after all: he was off color, for he 
 lacked that florid hue which comes from the mass 
 fees that uncork wine-bottles and put surloins, thick- 
 sliced and luscious, upon the gridiron for them who 
 have taken the vow of poverty and chastity. Had 
 
34 Little Journeys With Martin Luther 
 
 the Irishman who sat in the seat with him known — 
 but he did not, and so he was spared a spasm of holy 
 horror, the trouble of crossing himself, muttering a 
 curse, and repeating a string of Ave Marias and 
 PaterNosters against the "arch heretic. " As it 
 was, he thought he was sitting in the hallowed pres- 
 ence of his reverence, a Romish parish priest. I took 
 him to be an alderman, but whatever his vocation or 
 avocation, he was a typical son of Erin with a face 
 as round and genial as the full moon in harvest, a 
 fringe of short sorrel whiskers all the way around 
 under his jaw and a smile of remarkable elasticity. 
 Pat, or if he be an alderman, Patrick, did what I 
 had not the temerity to do — he set Luther to talking. 
 Gathering up the sections of the paper over which 
 he had been poring, he handed them to Luther, 
 saying: 
 
 "An' have ye sane the mohrnin' papur, yer river- 
 ence? An' a fine load it is. More 'n Hennesy's goat 
 can ate fer breakfast at the end o' Lent. The pranten 
 press is one o' the whunders ov the whurreld." 
 
 "The art of printing is the last and greatest gift 
 by means of which God promotes the cause of the 
 Gospel," said Luther as he took the paper. 
 
 Seeing that his reverence was as innocent as a 
 babe in such matters and knew not what a bundle 
 of lies and venom was wrapped up in the sheets of 
 paper in his hand, Patrick volunteered a little 
 enlightenment. 
 
 "But, yer riverence," said he, "the auld devil him- 
 
Getting Acquainted 35 
 
 self has gone into the pranten' business; an' by St. 
 Patrick, or if yez be a Dutchman, by the houly St. 
 Boniface, a schlick wun the devil he is! The — " 
 
 "Where God builds a church there the devil would 
 also build a chapel," Luther commented. "The devil 
 is always God's ape." 
 
 "An' a schlick wun the devil he is," continued 
 Patrick, stroking his chin. "I 've been a-wonderin' 
 why the kelleges that show the whurreld the naces- 
 sity of a kellege education by gavin' degrees to men 
 who become great without a kellege schoolin' — I 've 
 been a-wonderin' why those schmarrt Alecks don't 
 give the auld devil a doctor's degree." 
 
 "The devil indeed has not a doctor's degree," said 
 Luther with a smile which faded like a patch of sun- 
 shine when a cloud flits by, "but he is highly edu- 
 cated and deeply experienced, and has, moreover, 
 been practicing his art now nigh six thousand 
 years." Patrick crossed himself and Luther con- 
 cluded: "No one but Christ prevails against him." 
 
 Now that Patrick had raised the devil in conversa- 
 tion, he looked ill at ease and seemed overanxious 
 to exorcise him by changing the subject. 
 
 "An' what does yer riverence think uv the bluddy 
 trusts?" he asked, tamping the tobacco which had 
 burned low in his pipe. "I gave yez the papur for 
 that rason. Bedad, they 've schtarted anuther wun. 
 It 's trust pants that I 'm wearin', an' trust tobacco 
 that I 'm smokin', an' trust bacon that I ate, an' it 's 
 a trust coffin they '11 put me in when I 'm dead, an' 
 
36 Little Journeys With Martin Luther 
 
 when I get to purgatory — " But that was verging 
 on forbidden ground. So Patrick called a halt on 
 the humor which was beginning to assert itself and 
 found a place for the interrogation mark by saying: 
 "But what does yer riverence think uv the trust 
 magnates — the bluddy trust magnates?" 
 
 "They are all unvarnished thieves, robbers and 
 extortioners," Luther declared without a moment's 
 hesitation. 
 
 "It's right ye are, father!" exclaimed the Irish- 
 man, "it 's right ye are; but — " 
 
 "But they catch us coming and going," interjected 
 the traveler who occupied the seat with me. ' ' There 'U 
 soon not be an independent dealer in the land." 
 
 "Thieves, robbers, extortioners," Luther reiterated. 
 "When some of them are not able to get a monopoly 
 because others deal in the same wares and goods, 
 they set out deliberately to sell their commodities so 
 cheap that their competitors cannot meet their prices 
 and thus force them to quit business or sell as low as 
 they and so compass their own ruin. Thus they get 
 a monopoly anyhow. These people — " 
 
 "That has been one of the methods of Standard Oil 
 from the beginning," interjected a traveling sales- 
 man who was standing in the aisle. 
 
 "These people are not worthy of being called men 
 and living among human beings, ' ' Luther continued 
 as the salesman perched himself on the arm of the 
 opposite seat. "In fact, they do not deserve instruc- 
 tion or admonition, for their greed is so palpable and 
 
Getting Acquainted 37 
 
 shameless that they suffer loss for the sake of accom- 
 plishing the ruin of others." 
 
 "The government should be forenenst thim," said 
 Patrick. 
 
 1 ' The secular government would do right if it should 
 confiscate all they have and drive them out of the 
 country," Luther aflirmed. 
 
 We were soon in a free-for-all discussion in which 
 the great Reformer showed a remarkable knowledge 
 of trusts and combines. When I thought it had been 
 brought to a close, the salesman renewed it by say- 
 ing with a good bit of feeling: 
 
 "To my mind, the most damnable financiering of 
 all is this cornering of the wheat market." 
 
 "Yes," said Luther slowly and sorrowfully, "yes. 
 On the last day Christ will say: 'I was a hungered, 
 and ye gave me no meat: I was thirsty, and ye gave 
 me no drink. ' ' ' 
 
 "It's little good it does them anyhow," observed 
 my companion. "A man can only enjoy so much." 
 
 "All they have of their swollen fortune is that they 
 must be its slaves and guards," Luther added. "Of 
 all goods you cannot use more than fills your paunch 
 and covers your poor back. Hence, if God gives you 
 wealth, use your portion of it as you use your share 
 of water and let the rest pass on." 
 
 "It 's right you are ag'in, father," said Pat. "An' 
 it 's no rale pleasure they have. Bedad, it 's a bad 
 conscience that's a-botherin' thim." 
 
 "A bad conscience is hell itself, and a good con- 
 
38 Little Journeys With Martin Luther 
 
 science is paradise," Luther commented. "Happi- 
 ness is nowhere save in a good conscience. What- 
 ever other pleasure there may be cannot be perfect: 
 it may tickle a man's hide, but it does not touch his 
 heart. ' ' 
 
 "There is another thing I have observed," said the 
 man in my seat: "they, or their children, usually 
 come to a bad end. ' ' 
 
 "Hardly ever misses," added the salesman. 
 
 "Fortune makes fools of people, ' ' said Luther, turn- 
 ing his head towards the window. "It takes strong 
 legs to bear up under prosperity. ' ' 
 
 There was silence for a minute or so. Then a 
 man, who was standing in the aisle and had taken 
 no part in the discussion, addressed Luther. 
 
 "All this sounds good to me," he declared, paving 
 his way; "but men get into these things they hardly 
 know how — at least some do. ' ' He was a large man 
 and he was standing with his hands in his pockets. 
 His fine appearance was mostly tailor-made. He 
 looked like a man who had suddenly become rich, 
 used his money as a passport to polite society and 
 was doomed for the residue of his life to feel like a 
 boy in trousers for the first time — proud, self-con- 
 scious and awkward. "What course of action would 
 you advise for a man who is in a combine?" 
 
 "No man need ask how he can stay in such corpora- 
 tions and keep a good conscience, ' ' Luther replied. 
 "There is no other advice than that he quit them, 
 and there the matter ends. If these combines are to 
 
Getting Acquainted 39 
 
 continue, justice and honesty must perish; if justice 
 and honesty are to survive, these combines must be 
 dissolved. As Isaiah says, the bed is too narrow, 
 one of them must fall out; and the blanket is too 
 skimp to cover both. Yet I hope it has attained such 
 height and weight that it can no longer support itself 
 and that they must finally allow it to collapse." 
 
 There was no dissent from this, and all settled 
 down to their former employment. Luther gazed on 
 the scenery along the way, the traveling salesman 
 delved into the morning paper, the man in the seat 
 with me relit his cigar, the little man in front of 
 Luther was engrossed with his paper-backed book, 
 and Patrick was beaming with smiles. And why 
 should he not smile? Had he not been instrumental 
 in showing these heretics what wisdom is stored in 
 a parish priest's pate? After a bit he broke the 
 silence by addressing the little man: 
 
 "Faith, an' I asks pardon of yez; but may I not ask 
 pohtely-loike what pretty story it be that 's a-holdin' 
 ye spellbound?" 
 
 "An exposure of Spiritualism by the Fox sisters," 
 he replied curtly, and poked his nose deeper into the 
 book. 
 
 Patrick turned to Luther and spoke in an 
 undertone. 
 
 "Yer riverence," he asked, "what do ye think of 
 this spook religion anyhow?" There was a quaver 
 of awe in his voice. "Bridget, me darlint, and the 
 4 
 
40 Little Journeys With Martin Luther 
 
 young ones have been hearin' a lot uv it from the 
 neighbors. It 's thim that sez the ghosts rap on 
 tables and write on slates and papur." 
 
 The great German patiently explained this impos- 
 ture to his Celtic companion, and concluded by say- 
 ing that no one should give Spiritualists any credence 
 whatever, for there is strong Biblical ground against 
 all of their claims. 
 
 "In the first place," he declared, "the Scriptures 
 nowhere say anything at all about the souls of those 
 not yet raised from the dead walking abroad among 
 men, although everything else that is necessary for 
 us to know has been revealed by Scripture. In the 
 second place, it is plainly forbidden by Scripture 
 (Deuteronomy eighteen, ten,) to enquire of the dead. 
 And in the thirty-first verse of the sixteenth chapter 
 of St. Luke it is plainly shown that God will not even 
 let one rise from the dead to teach, because Moses 
 and the prophets are at hand. I say this that we 
 may be informed and not be misled by such tricks 
 and lies as — ' ' 
 
 I lost the concluding words of the sentence, for 
 just then the salesman looked up from his paper and 
 addressed the man at my side. 
 
 "I see the mayor down home is after the resorts," 
 said he. "He 's bent on segregating them." 
 
 This gave rise to a discussion of the social evil, 
 and the man who was reading the Fox sisters' book 
 took an active part in it. He denounced its tolera- 
 tion. Finally appeal was made to Luther. 
 
Getting Acquainted 41 
 
 "My clerical friend," said he of the book, "this 
 question falls in your sphere." 
 
 "The Italians, and later some German canons also," 
 Luther began, "asserted that fornication is no sin 
 on the part of persons who are free and unfettered, 
 but is a demand of nature which must be met. Clean 
 minds will not take offence because I mention this, 
 for I do not like to talk on these subjects; neverthe- 
 less we must see to it that impetuous youth, inclined 
 to sin without this, be not misled and ruined by such 
 rotten arguments. Where society talks and lives 
 that way, daily accustomed to vice, there, as Seneca 
 says, we are powerless either to help or to advise. 
 But take St. Paul's declarations and judge accord- 
 ing to them. He says: 'Whoremongers and adul- 
 terers God will judge.' And again: 'Be not deceived: 
 neither fornicators, nor idolaters, nor adulterers, nor 
 effeminate, nor abusers of themselves with mankind, 
 nor thieves, nor covetous, nor drunkards, nor revil- 
 ers, nor extortioners, shall inherit the kingdom of 
 God.' " 
 
 "But there isn't a civilized government that 
 doesn't wink at it," said the drummer. 
 
 "Not all things which governments permit are 
 good," Luther countered. "From the beginning of 
 the world a wise ruler has been a rare bird, and a 
 pious ruler a still rarer one." Then, resuming the 
 subject, he said in part: "There is no need of devot- 
 ing much argument to the houses of ill fame which 
 are suffered to exist in large cities. It is plainly 
 
42 Little Journeys With Martin Luther 
 
 against God's law, and those who openly permit such 
 shame should be regarded as heathens. That is a 
 very lame reason which they advance when they say 
 they are allowed for the purpose of minimizing adul- 
 tery and licentiousness; for a young blade who has 
 been in the company of lewd women and forfeited 
 his honor and chastity will not forego any opportun- 
 ity to associate with wives and virgins. Thus licen- 
 tiousness is increased more than it is hindered, and 
 those also fall into this sin who would likely have 
 avoided it had it not been for the opportunities thus 
 provided. ' ' 
 
 This was uttered in a somewhat authoritative tone 
 and nobody had anything more to say. 
 
 Luther gazed out towards the mountains and 
 tapped the metal arm of his seat as if keeping time 
 for a procession of thoughts. "The world is an in- 
 verted decalogue, ' ' he mused. Patrick sat with his 
 arms folded and his lower lip lapped over the top 
 one, hugely pleased that the "houly father" had no 
 manner of use for trusts and spooks. Over the moun- 
 tains a rain-storm had swept like a bridal veil of 
 misty white, and now the rain was pattering unheard 
 against the windows and scattering silvery blessing 
 over the valley. 
 "That is a beautiful storm," said Luther, breaking 
 the silence. Then, looking upward, he said devoutly: 
 "Thus Thou givest, unthankful and covetous though 
 we be!" 
 
 A peal of thunder crashed over us and we heard 
 
Getting Acquainted 43 
 
 this sharp report of heaven's artillery above the din 
 of the moving train. 
 
 "That is a fruitful peal of thunder," was Luther's 
 comment; "it has touched the earth and opened its 
 treasure-house so that it emits a fragrant perfume 
 just as the prayer of good Christians wafts up a 
 sweet fragrance to God." 
 
 Pious lessons like these were always at the tip 
 of his tongue. His big heart must have been brim- 
 ful of ardor, for almost anything could evoke a bright 
 comment or a sweet-scented prayer, and both as fresh 
 as the fragrance of a clover-field after a rain. Thus, 
 you perceive, he was not a bit like those clerical Dr. 
 Jekylls and Mr. Hydes who know how to go to con- 
 ference and leave the preacher at home, a fine trick, 
 to be sure — for a scamp ! 
 
 "God be praised," exclaimed Luther, rising to his 
 feet, "we are all here safe and sound." 
 
 The train had stopped at our station and we left 
 the coach in haste. Patrick raised the window, and, 
 with a wave of the hand and a polite bow, said in 
 his most unctious blarney: 
 
 "May God bless ivery schtep uv yer riverence: and 
 may yer last schtep bring ye to the gate of good St. 
 Peter himself, bedad!" 
 
 So be it, thought I; but just now we are going to 
 the General Synod, and that is another thing. 
 
@©?SS®®S§*Si©S?^§J 
 
 IV. THE DOCTORS DISAGREE 
 
 Leave what you 've done for what you have to do ; 
 Don't be "consistent" ; but be simply true. — Holmes. 
 
 HE morning of the colloquium I 
 rose late and reached the church 
 an hour or more after the session 
 had been opened. There were sev- 
 eral reasons for this. As good for- 
 tune would have it, mine was a 
 snug room on the second floor of 
 a little hostelry which had much of 
 the simplicity of bygone days. Oaken woodwork, 
 scrubbed white as a bone where patches of paint had 
 been worn off; muslin window- curtains of snowy 
 whiteness; furniture that had served wayfarers for 
 a century or more; a small porcelain wall-clock with 
 chains, and weights, and strokes like the cooing of 
 a dove; an open fireplace, over it a mantel, high as 
 a man's reach, on which there were brass candle- 
 sticks, a kerosene-lamp and a glass filled with paper 
 lighters; at the window a rose-bush that had spread 
 over the side of the house and now and then, at the 
 impulse of the breeze, swung through the casement 
 a bunch of roses like a censer in the hands of nature's 
 priestess, filling the apartment with rich fragrance — 
 such was my room, a fit place to study or dream in. 
 So I placed a chair in position for my feet, got 
 (44) 
 
The Doctors Disagree 45 
 
 just the right tilt for my rocker, lighted my pipe, 
 and passed under a cloud of smoke through the 
 depths of a good old tome while aU extraneous sounds 
 were drowned in oblivion, like the clamorous Egyp- 
 tians in the Red Sea. That is my way of doing these 
 things. 
 
 The little clock looked on with horror while it 
 struck twelve, and one, and two, and three, and was 
 not heeded. But fie upon him who will heed the admo- 
 nitions of a piece of mechanism when the wise spirits 
 of the ages are communicative! Know ye not that 
 the hours after midnight belong to the aristocracy 
 of readers? That is when Shakespeare is most ver- 
 satile; when Goethe shows his best knowledge of 
 human nature; when Longfellow is most delightful 
 as a companion; when Hawthorne is at his best as 
 romancer; ah, yes, it is after the midnight cockcrow 
 that wine from the old literary casks has its finest 
 sparkle and best flavor. And as for study, why even 
 old Harless is lucid in his ethics after midnight, and 
 the prophets, major and minor, cease their knottiness 
 and become confiding friends. Men who fall asleep 
 over a book — and I have it from trustworthy persons 
 that there are such — may denounce these men of 
 erratic hours; but as for me, I like the hound that 
 will not give up the chase for the sake of his belly 
 or kennel, and so, too, I like the man who, when he 
 gets the scent of a new truth, will not give up the 
 chase until he has that truth by the nape of the neck. 
 However, since lazy dogs are in the majority in all 
 
46 Little Journeys With Martin Luther 
 
 professions, and people as a rule judge others by 
 themselves, you had better, for the sake of your rep- 
 utation, start your fox early enough in the morning 
 to run him down before nightfall. But we seasoned 
 inveterates will have to be left to our sweet folly and 
 be forgiven if we miss a train occasionally or come 
 late to conference. 
 
 But to open a colloquium at half -past seven in the 
 morning is an outlandish proceeding. No wonder I 
 was late. But the General Synod people are active. 
 They do things. And to be frank, I like them for 
 their activity, even if now and then it is nothing more 
 than drawing empty buckets out of empty wells. 
 That is more dignified, and not a whit less profitable, 
 than sitting down and sucking your thumb.* 
 
 When I entered the basement where the brethren 
 were in session, three committeemen with flushed 
 faces were off to one side making gestures which 
 looked as if they were trying to bridle wrath; three 
 others, sitting on chairs which they had drawn to- 
 gether, were likewise discussing some question which 
 had upset their tempers and set their tongues to tee- 
 
 *Alas and alack, gentle reader, I have forgotten — 
 foot-notes ! But, true as I tell you, this is my first theo- 
 logical book and a body can't get the theological knack 
 all at once. However, hereafter I shall see to it that 
 some statements in the text are sufficiently obscure to 
 necessitate elucidation in learned foot-notes, that my 
 book, when compared with other theological tomes, may 
 not be found lacking in erudition and profundity! 
 
The Doctors Disagree 47 
 
 tering; and another, who proved to be the secretary, 
 was sitting at a table complacently reading a Lu- 
 theran Observer. I had noticed a Lutheran 
 World in the hand of one of the company to one 
 side, and a copy of the Lutheran Evangelist 
 on the knee of one of the group on the chairs. My 
 instant conclusion, which proved to be correct, was 
 that these men belonged to the three schools of Gen- 
 eral Synod thought which these papers respectively 
 represent — radical, conservative, mediating — and 
 that the members of the committee could not agree. 
 Luther was in the rear end of the room walking to 
 and fro as if nervous and overmuch vexed. The 
 secretary laid his Observer aside and said: 
 
 "Why examine the brother in those abstruse dog- 
 mas on which we ourselves disagree? Why not take 
 up those points on which our grand old synod differs 
 from the other Lutheran bodies?" 
 
 Instantly the little man who had a copy of the 
 Lutheran World wheeled around. 
 
 "Infant baptism is not a disputed doctrine among 
 real Lutherans!" he exclaimed. "Neither is it one 
 of your 'abstruse dogmas' unless a man have an 
 obtuse head. But — " 
 
 "But the doctrine just stated in the applicant's 
 reply is the veriest rot, ' ' put in a member of the rad- 
 ical party, speaking in an undertone. "It 's hogskin 
 theology, and sounds like a translation." * 
 
 *This hue and cry against translations is a continuous 
 
48 Little Journeys With Martin Luther 
 
 "That 's the brother's old trick," rejoined the 
 other. "Hogskin serves him the same purpose that 
 an empty hole served Beecher's dog." 
 
 "How so?" I whispered. I had gone over to shake 
 hands with one of the conservatives. 
 
 "Oh," he began with a smile, "Beecher had a dog, 
 not much of a dog, either; but he had a tail at one 
 end and a bark at the other. Well, after an all-day's 
 fruitless hunt, that cur ran a ground-squirrel into a 
 hole and then stood there and barked till he could n't 
 bark any more. The next day he went out and barked 
 at that hole again. And ever after that, when that 
 measly cur did n't have anything else to do, he 'd go 
 out to the same old hole and bark. And that 's how 
 it is with these old scrappers: every time they 've got 
 nothing else to do, they go out and bark at the old 
 empty hole. And this one knows how — he 's been at 
 it forty years. ' ' 
 
 Well, the General Synod men are always interest- 
 ing. Something is happening on their side of the 
 fence all the time. If there is nothing else, there is 
 at least a cock-fight, and when there is a cock-fight, 
 it is a good one. 
 
 What the point at issue was became clear to me 
 
 performance. However, the trouble lies not in the thing 
 itself, but in the way it is done. Poor Mother Church 
 may well say with Denham: 
 
 "Such is our pride, our folly, or our fate, 
 That few, but such as cannot write, translate." 
 
The Doctors Disagree 49 
 
 when the secretary, upon request, read the question 
 and the applicant's answer. 
 
 "The question," said the secretary, "was this: 
 'Tersely stated, what do you believe concerning 
 Baptism?' " 
 
 "Yes, just so," interposed a radical. "That 's how 
 I put it. You are becoming expert at shorthand." 
 
 "And to this the brother answered: 'Baptism is not 
 simply water, but it is the water comprehended in 
 God's command and connected with God's word. It 
 works forgiveness of sin, delivers from death and 
 the devil, and gives everlasting salvation to all who 
 believe it, as the word and promises of God declare, 
 as St. Paul says, Titus, third chapter, According to 
 His mercy He saved us by the washing of regenera- 
 tion and renewing of the Holy Ghost, which He shed 
 on us abundantly through Jesus Christ our Savior.' ' ' 
 
 "And that 's baptismal regeneration — infant bap- 
 tism regeneration at that, I '11 wager," snapped the 
 radical who hated hogskin. 
 
 "And it 's Scripture," rejoined the conservative. 
 
 "It strikes me," said the secretary in mollifying 
 tone, while I wondered if there were another synod 
 on God's green earth that would retain men who 
 repudiate this doctrine, "it strikes me," he coun- 
 seled, "that it would be the part of wisdom to drop 
 this matter for the present and take up such ques- 
 tions as Sunday observance, fellowship, temperance 
 and the like. These are distinctive principles among 
 us, living issues, not mummies wrapped in the wind- 
 
50 Little Journeys With Martin Lnther 
 
 ing-sheet of centuries. If he does not agree with us 
 on these points, what advantage is there in examin- 
 ing him on the others?" 
 
 This was acceded to, and Luther, who was still 
 pacing back and forth in the rear end of the room, 
 was called to the front by the chairman, who accosted 
 him as Brother Martin. This was the first intima- 
 tion I had that they did not know with whom they 
 were dealing. And the same was true of all the peo- 
 ple we met in all our journeys. I do not think Luther 
 deliberately set out to deceive them, but probably 
 gave them that name because it clung to him from 
 the old country. 
 
 "Well, Brother Martin," began the chairman in 
 soothing-syrup tones, "we have concluded to com- 
 pare notes with you on the doctrine pertaining to the 
 Sabbath day. ' ' 
 
 "In the New Testament," declared Luther with 
 haste, apparently incensed at the theological garlic 
 he smelt in the statement, "in the New Testament 
 the Sabbath falls away according to its crass external 
 form." 
 
 ' ' What! ' ' exclaimed several in one breath of horror. 
 
 "In the New Testament all days are holy days 
 among Christians and all days are free. Therefore, ' ' 
 he continued, appealing to the Scriptures, as was his 
 wont, "therefore Christ says: 'The Son of Man is 
 Lord even of the Sabbath day.' Consequently Paul 
 exhorts again and again that they should not allow 
 themselves to be bound to any day. Galatians, chap- 
 
The Doctors Disagree 51 
 
 ter four, verses ten and eleven, he says: 'Ye observe 
 days, and months, and times, and years. I am afraid 
 of you, lest I have bestowed upon you labor in vain.' 
 Again, to the Colossians, chapter two, verses sixteen 
 and seventeen, even more cogently: 'Let no man 
 therefore judge you in meat, or in drink, or in respect 
 of an holy day, or of the new moon, or of the Sabbath 
 days: which are a shadow of things to come.' " 
 
 "But, sir, to observe the Sabbath is one of the de 
 mands of the decalogue," exclaimed a member of the 
 committee. 
 
 I looked up. It was the stepbrother who had a 
 copy of the LutheranEvangelistinhis pocket. 
 Evidently he did not understand the difference be- 
 tween things ceremonial and things moral, despite 
 the clear passages just cited. Hence Luther tried to 
 show them that the particular day belonged to the 
 passing ceremonial and not to the everlasting moral 
 law. How else can the change from Saturday to 
 Sunday be explained or defended? It was to this 
 that Luther pointed. 
 
 "He who will make a necessary commandment of 
 the Sabbath as a work demanded by God will have 
 to keep Saturday and not Sunday," he said with 
 considerable emphasis, "for it is Saturday that is 
 demanded of the Jews and not Sunday. But up to 
 this time the Christians have kept Sunday and not 
 Saturday, because Christ rose from the dead on this 
 day. Now this is a positive demonstration of the 
 fact that the Sabbath concerns us no more, aye, nor 
 
52 Little Journeys With Martin Luther 
 
 Moses in toto; otherwise we should have to keep 
 Saturday. This is pertinent and convincing evidence 
 that the Sabbath is abrogated. Throughout the 
 entire New Testament we do not find a single place 
 where we Christians are commanded to keep the 
 Sabbath." 
 
 "Are we not told it is a holy day?" asked the 
 chairman. 
 
 "In itself one day is no better than another," Lu- 
 ther replied. 
 
 "Then why keep a fixed day at all?" 
 
 "In the first place, on account of the physical rea- 
 sons and needs which nature teaches and demands 
 for the common mass of people, men-servants and 
 maid-servants, who toil and moil all the week long, 
 so that they also may have a day set apart for rest 
 and recreation — " 
 
 "Sabbath recreation! What sort of unholy anom- 
 aly is this?" cried one. 
 
 They all looked horrified. But was man made for 
 the Sabbath, or the Sabbath for man? And further- 
 more, would not a man who is confined to the desk 
 or counter all week commit a sin against his body if 
 he were to sit in the house all day instead of going 
 out into the fresh air, taking a walk or hunting 
 flowers? But Luther did not seem to mind the 
 interruption. 
 
 "And in the second place," he continued, "pri- 
 marily for the purpose of enabling us to embrace 
 time and opportunity on these Sabbath days, since 
 
The Doctors Disagree 53 
 
 we cannot do it otherwise, to attend to divine service, 
 so that we may assemble ourselves together to hear 
 and expound the Word of God and then praise Him 
 in song and prayer." 
 
 "Then you do not favor a strict observance of the 
 Sabbath; in fact, not the sanctifying of it, for you 
 even allow recreation to the amiable cooks, hostlers, 
 and all their allied tribes," said a member of the 
 committee, betraying considerable sarcasm. The 
 General Synod people prate much of charity, but I 
 notice they are pretty waspy over there none the less. 
 "But I beg your pardon. You evidently do believe 
 in some sort of a sanctifying of the day. How, then, 
 is this sanctification accomplished?" he concluded 
 with something like a sneer. 
 
 "How, then, is this sanctifying accomplished?" 
 Luther repeated, showing his provocation slightly 
 by employing the same tone and emphasis that his 
 interlocutor had used. "Not by sitting behind the 
 stove and performing no manual labor, nor by dec- 
 orating the head with a wreath and dressing in the 
 finest and best apparel, but, as I have said, by being 
 engaged in the Word of God and exercising in it." 
 
 This was followed by a fine discourse, in charming 
 flow and cadence, on the Word of God. I did not 
 wonder that a man with a voice like that could hold 
 a hostile emperor and angry prelates unwilling cap- 
 tives to his eloquence for two hours. 
 
 "The Word of God is the sanctuary above all sanc- 
 tuaries," he said in conclusion, "aye, the only one 
 
54 Little Journeys With Martin Luther 
 
 we Christians know or have. Even if we had all of 
 the saints' relics, or all the holy and consecrated 
 clothes together in a pile, it would still benefit us 
 nothing, for it is all a dead thing which can sanctify 
 no one. But the Word of God is the treasure which 
 makes all things holy and through which all the 
 saints themselves were sanctified, not on account of 
 the external performance, but on account of the 
 Word of God which hallows us all. For this reason 
 I always say that our life and work must be gov- 
 erned by the Word, if they are to be pleasing to God 
 and called holy. Where this occurs, this command- 
 ment exerts its power and is fulfilled. ' ' 
 
 The impression made on the committee was unfav- 
 orable. They evidently had kept company with 
 Puritan doctors and had, for all I know, stolen their 
 blue hose. The committeeman with whom I was 
 acquainted, a fine, big specimen of man, who usually 
 had his hands in the pockets of his trousers and his 
 thoughts at the end of his tongue, came over to me. 
 
 "We can't use this man," he said frankly, "he 'd 
 better try you folks or Missouri. ' ' 
 
 "But he has advanced nothing but the doctrine of 
 the Augsburg Confession," I replied, "and your 
 synod accepts the Augustana — " 
 
 "Not without reservation," he answered blandly. 
 1 'We are not inconsistent. ' ' So saying, he drew from 
 his pocket a copy of The Distinctive Doc- 
 trines and Usages of the Evangelical 
 Lutheran Church in the United States. 
 
The Doctors Disagree 55 
 
 "Look here," he said, pointing to a paragraph on 
 page thirty-nine. There I read: 
 
 "The doctrinal basis of the General Synod is given 
 in its constitution and in a resolution adopted 
 in connection with the declaration of its confessional 
 requirement." That resolution follows and says: 
 "This General Synod * * * maintains the divine 
 obligation of the Sabbath." 
 
 So it must be admitted that the General Synod 
 was consistent with itself in its attitude toward Lu- 
 ther; but is it at all right for them to say they have 
 accepted the Augsburg Confession? In my humble 
 opinion that is verbal juggling — conduct unworthy 
 of ecclesiastics.* 
 
 The committee gathered round the table. There 
 was a hurried private consultation. The upshot of 
 it all was that they were of one mind with reference 
 to Luther: he was heterodox. 
 
 "But we have the time," said one, "let 's go ahead 
 and examine him on fellowship." 
 
 "He is an entertaining talker and it is interesting 
 to look at things from his view-point," added the 
 secretary. 
 
 *In 1913 the General Synod restated its doctrinal basis, 
 expressing itself in a more conservative way. This, be it 
 noted, is but fifteen years after the incidents recorded 
 here. Verily, the General Synod is moving in the right 
 direction. A century hence, it may be teaching the Syn- 
 odical Conference Lutheran consistency. — Editor. 
 
56 Little Journeys With Martin Luther 
 
 "Sooth, sirrah, an you like this nozzling around in 
 theology's charnel-house," the man with the copy 
 of the Evangelist counseled in mocking tone, 
 "and now would fain enter in upon the fallow domain 
 of reine Praxis, therefore, by all means, I pray 
 you, have speech with him on the momentous ques- 
 tion of orientation, for when that is settled we can 
 all turn our backs on our congregations in real ortho 
 dox superiority." 
 
 My big companion gave me a nudge with his 
 elbow and whispered: 
 
 "If we could get that old codger to compile an 
 unexpurgated dictionary of ecclesiastical terms * 
 'twould be a gem. ' ' 
 
 "A gem, no doubt; but bear in mind," said I, in- 
 
 *This hint is worthy of serious consideration. For 
 the sake of our laymen and ministerial fledglings we 
 should have a manual which would define terms plainly 
 after the manner that here followeth: 
 
 BellyeTolence — An exquisite bar- 
 barism denoting' church, sup- 
 pers and the like. 
 
 Bother — A corrupt form of 
 brother. 1. A pestiferous 
 spirit in the church. 2. A 
 member of another synod. 
 
 Brain-fag — A disease which bids 
 fair to take the place of cler- 
 gyman's sore throat in minis- 
 terial favor, because it is sup- 
 posed to prove, 1. that a man 
 has brains, and 2. that he 
 uses them. 
 
 Choir — A thing of discord em- 
 ployed to produce harmony. 
 
 Giving — A means of grace among 
 
 sects and a means of disgrace 
 among Lutherans. 
 
 Hogskin — 1. Leather formerly used 
 in bookbinding. 2. Figura- 
 tively, sixteenth century the- 
 ology. 3. Literally, a cause of 
 colic to the heterodox. 
 
 Stinkpot — Compounded of B t. and 
 inkpot; hence, a saint given 
 to defamatory polemics. A 
 term much used by British 
 Methodists of the eighteenth 
 century. 
 
 Synoditis — An ecclesiastical hallu- 
 cination which takes a part 
 for the whole and never con- 
 fesses a fault. 
 
The Doctors Disagree 57 
 
 tending to twit him, "Michael durst not rail against 
 the devil, and this man is your synodical brother, or, 
 at least, stepbrother." 
 
 "Oh my, no," he rejoined hastily, "not a step- 
 brother, but a full bother in the Lord." 
 
 This byplay now came to an end, for the chair- 
 man looked up and asked: 
 
 "Brother Martin, what is the Sacrament of the 
 Altar?" 
 
 "It is the true body and blood of our Lord Jesus 
 Christ, under the bread and wine, for us Christians 
 to eat and to drink, instituted by Christ himself." 
 
 "Put in that bald way it smells of hogskin," ex- 
 claimed the brother who did the barking, and who, 
 if not the prophet's "dumb dog in Zion" — for he 
 could whine — was at any rate not a knowing one.* 
 
 "Never mind that now: we need not enter upon 
 that at all, ' ' said the questioner. Then, turning to 
 Luther, he continued: "What we have in mind is 
 the question of altar-fellowship. In this land most 
 denominations practice open communion. Do you 
 look at that as a matter of serious moment?" 
 
 *We question if any other section of the general body 
 was as latitudinarian as the Pennsylvania synod in which 
 this scene took place. However, characters like these 
 held forth in other sections also. For instance, not more 
 than ten years ago, a doctor of divinity, through the in- 
 strumentality of a church paper, advocated the use of 
 warm water instead of wine in the Lord's Supper. — 
 Editor. 
 
58 Little Journeys With Martin Luther 
 
 "This is no doubt true," Luther replied, "that 
 where preachers distribute nothing but bread and 
 wine as the sacrament, it is of little moment to whom 
 they give it." 
 
 "But take the subject from our side — our commun- 
 ing with them, or their communing with us. What 
 do you hold of that?" 
 
 "It is shocking to me to hear that in one and the 
 same church, or at a common altar, both parties 
 should seek and receive the same sacrament, and 
 one party believe that it receives sheer bread and 
 wine, and the other that it receives the true body 
 and blood of Christ. And I often question if it is 
 to be believed that a preacher or pastor can be so 
 hardened and bad as to be silent in — " 
 
 "To bring the matter to a close," broke in the ex- 
 aminer, "would you administer communion to a Cal- 
 vinist or to any other person who does not accept 
 the doctrine of the Real Presence? What do you 
 say?" 
 
 Luther's patience seemed to be clean gone. 
 
 "Whoever, I say, will not believe this," he replied 
 deliberately and emphatically, all the while shaking 
 his index-finger, "whoever, I say, will not believe 
 this should let me alone, and he need not expect 
 any fellowship with me. Thus stands the sentence 
 which is not to be altered." 
 
 "This will suffice," said the brother with the hog- 
 skin antipathy, turning to his fellow examiners, 
 "The applicant has made his position plain, eh?" 
 
The Doctors Disagree 
 
 They nodded assent. 
 
 Luther was then informed that he was at liberty 
 to withdraw and that he would be apprised of the 
 committee's decision so soon as it was reached. Our 
 General Synod friends are politic: they let a man 
 down easy— when they have good reason to be afraid 
 of him. 
 
 Luther was scarcely out of the door when my 
 frank friend began to upbraid the committee. 
 "Look here, I protest!" he vociferated. "That was 
 only a half examination. In these days, when min- 
 isters are expected to do most of their work with 
 their feet instead of their heads, it is nothing short 
 of a sin to examine a candidate's head and not look 
 at his feet. Why didn't you examine his feet and 
 act up to the standard of your own requirements?" 
 
 This was evidently intended as a thrust at some- 
 body who used more neat's-foot oil than brains in 
 his ministry, but that somebody kept discreetly 
 silent. However, to me it seems to be a very sensible 
 suggestion, and I humbly commend it to the atten- 
 tion of theological faculties and examining boards. 
 If one-half or more of the work is to be done with 
 the feet, then I insist upon it that the feet should be 
 examined. It is manifestly unfair, under present 
 conditions, to palm off on an innocent, unsuspecting 
 congregation a preacher who has flat feet or corns. 
 The congregation may, in various ways, learn of his 
 mental qualifications, of his age, of the size of his 
 family and of the temper of his great-grandmother; 
 
60 Little Journeys With Martin Luther 
 
 but as things now stand it has no way of ascertain- 
 ing whether he be sound of foot. Besides this, if a 
 committee were to examine the feet of students be- 
 fore matriculation and again ere they leave the sem- 
 inary, and if synods would then place this weighty 
 matter into the hands of conscientious Visitators, 
 it would also promote the laudable practice of foot- 
 washing, please the Dunkards and promote the cause 
 of those who, as Dr. Krauth would say, want to unite 
 the Church to pieces. It is really a brilliant idea. 
 But — is a hint to a theological faculty enough? 
 
 So far as the committee was concerned, it had 
 already adjudged Luther to be heterodox. As they 
 saw it, all they had yet to do was to agree on some 
 courteous way of getting rid of him, and this they 
 did. The secretary was instructed to inform him 
 that there was at present no opening in the General 
 Synod which would in any manner do for a man of 
 his fine talents, but that he might find an opening in 
 the General Council or in the Missouri Synod. 
 
 Thus ended Luther's first attempt to join a Lu- 
 theran synod in this country. Was I not right when 
 I said this thing would make a pretty mess? And 
 the end was not yet in sight. 
 
 @@S5S®@0§2S?§S§?®^ 
 
V. OVER THE MOUNTAINS 
 
 And this our life exempt from public haunt 
 
 Finds tongues in trees, books in the running brooks, 
 
 Sermons in stones and good in everything. — Shakespeare. 
 
 HE next colloquium was to be held 
 with the United Synod of the 
 South at a place which was little 
 more than a name away back in 
 the mountains of Virginia. Why 
 a Southern synod came next I 
 know not, unless it was because 
 the District Presidents in the 
 North were so very slow in answering Luther's let- 
 ters. That is a way these Northern lights have. 
 They get it not so much from the dignity of the office 
 with which they are vested as from the character 
 of the bodies to which they belong. Conservatism is 
 by far the best horse in the stable, but it is exceed- 
 ingly hard to hitch up. But why that out-of-the-way 
 corner of the earth was selected as the meeting-place 
 is beyond my ken. It may have been some sort of 
 concession or accommodation to the aged member 
 of the Tennessee Synod who was on the examining 
 committee and lived in Virginia; but, like the rest 
 of us, he also had a long distance to travel. But be 
 the reason what it may, it was down in Dixie and 
 away back in the mountains that the next confer- 
 (61) 
 
62 Little Journeys With Martin Luther 
 
 ence was to be held, and thither we wended our 
 way. 
 
 We went to New Market, a pretty little town in 
 the Shenandoah Valley. It still bears scars of the 
 Civil War, and its people, like old soldiers, are proud 
 of those scars. While in the printing- office to see 
 the wooden hand-press * on which the first English 
 Book of Concord was printed, Luther made an 
 observation which I have often recalled when every- 
 thing seemed to be wrong end to and God's care a 
 sorry enigma. 
 
 "God has touched me sorely, and I have been im- 
 patient," he said, referring to his chronic ailment, 
 renal stones, I think; "but God knows better than 
 we do what good purpose it serves. ' ' He was leaning 
 over a newspaper form on the imposing-stone and 
 was trying to read it. "Our Lord is like a printer 
 who sets up the letters backwards, and down here 
 we are constrained to decipher them that way; but 
 when we are struck off up yonder in the life to come, 
 we shall read all clear and straightforward. In the 
 meantime we must have patience." 
 
 The next morning, before the rising of the sun, 
 we were well on our way to the mountains. 
 
 "I can beat you to yon red oak," I bantered, for 
 my horse was in fine fettle. 
 
 ♦This press, one of the most interesting Lutheran 
 relics in the land, is in the printing establishment of the 
 Henkel Brothers. 
 
Over the Mountains 63 
 
 "Nay," he said laughingly, "a righteous man re- 
 gardeth the life of his beast." 
 
 "Ah, let her go: she wants to." 
 
 "We Germans say," he countered, "you should not 
 ride a willing horse too hard." 
 
 So, though Luther sat his horse well, we jogged 
 along at an easy gait. But it was all he could do to 
 hold his mare in when a dog ran barking at her heels. 
 When we got by that plantation house, he said: 
 
 "The dog is the most faithful of all animals. He 
 understands words, likes to be with man, guards him 
 faithfully and—" 
 
 His mount shied at some pigs on the road. 
 
 "But a hog is an intractable brute, incapable of 
 learning to know anything but filth. It will not stay 
 in a clean, wholesome place: it revels in dirt." 
 
 That reminded me of the Chinese emperor who 
 tried to train a hog to be nice and clean, but failed, 
 and was then helped by a fairy who took out the 
 heart of the hog and put the heart of a lamb in its 
 place. Luther liked the story. I did not have to 
 point the moral 
 
 "Create in me a clean heart, God, and renew a 
 right spirit within me," he quoted, and then added 
 the gloss: "But it does not stand in our power to 
 procure such a heart, for it is a work of God. That 
 is why the Holy Ghost uses the word create here. ' ' 
 Then he took up the subject of fables, saying that 
 he liked .ffisop passing well. What gave rise to the 
 fable? "Not only children, but also great princes 
 
64 Little Journeys With Martin Luther 
 
 and lords are not easily induced to listen to the truth 
 for their own profit," he said. "Yea, all the world 
 dislikes the truth when it strikes home. That is why 
 wise and noble people have invented fables and let 
 one animal talk with another. It is as much as if 
 they were to say: Well and good, since no one will 
 hear and heed the truth and we can in no wise get 
 along without it, we will garb the truth in the guise 
 of the fable; and so, since they will not accept the 
 truth from the lips of men, they shall hear it out of 
 the mouths of beasts." What about their author- 
 ship? "That they are accredited to ^Esop," he said, 
 "is in my opinion a fiction. Mayhap there never 
 was such a man as .flSsop. I hold they were produced 
 by many wise people in the course of ages, piece by 
 piece, and ultimately collected by some learned 
 man." What of their worth? " This book of fables, " 
 he declared, "is valued highly by the learned of all 
 the world, especially by those of old. And sooth to 
 say, even at this day, I do not know many books, 
 aside from the Bible, that excel this volume in mat- 
 ters pertaining to outward life." 
 
 Then he told me that he had tried his hand at 
 turning .flCsop into German. 
 "I like to read the stories of the fox and wolf," he 
 said. "It is fine when one scamp outwits another. 
 That also is neat where a colt meets a wolf. The 
 wolf asks the colt who it is and whither it is bent. 
 It answers that it knows neither the one nor the 
 other, but that its father has inscribed both on its 
 
Over the Mountains 65 
 
 hind hoof, if so be his wolf ship cares to read it, and 
 straightway the wolf felt a kick on the forehead. 
 Writhing in death the wolf said: 'It serves me right, 
 for I should be a hunter and not scrivener.' " 
 
 Thus we rode on in the gray light swapping 
 stories, and so we came to the subject of presump- 
 tion, which Luther pointed thus: 
 
 "The first time Count Ernst of Mansfield heard 
 A Mighty Fortress is Our God, he fumed: 
 'I will help to demolish that fortress or die!' Three 
 days, and lo, he was dead. 'Be not deceived, God is 
 not mocked. ' ' ' 
 
 And now the sun had thrown away the black can- 
 opy of night and stood tiptoe on the distant peak, his 
 gold and carmine mantle trailing along the range. 
 
 "It is a great miracle!" exclaimed Luther. 
 He pulled rein, gazed and listened. 
 
 "At the rising of the sun, birds sing, beasts move, 
 men rise," said he. "It seems as if all the world 
 were made new and all things reanimated when the 
 sun flings his banner along the horizon. 'Tis for this 
 reason that the cheering proclamation of the Gospel 
 is in many places in the Scriptures compared with 
 the rising of the sun. ' ' 
 
 "But it is only the habitual late riser who really 
 enjoys a sunrise," I remarked. "Those greedy mor- 
 tals who use up every bit of God's daylight, must 
 lose this pleasure, just as a toper loses the fine flavor 
 of old wine." 
 
 Luther did not gainsay me: he simply laughed. 
 
66 Little Journeys With Martin Luther 
 
 "Verily," quoth he, "sleep is a precious gift of God 
 which falls upon man like dew and refreshes the 
 whole body." Then he gave me one of those knowing 
 looks of his and said: "Good rules of health accom- 
 plish much. For example: I feel exhausted. If I 
 observe my usual rule, retire at the ninth hour and 
 get my rest, I am refreshed. ' ' 
 
 Aha, thought I, the cat is out of the bag. And I 
 liked him all the more, for now I knew that he too 
 stayed up late occasionally and that synodical sleepy- 
 heads certainly talked about him. But his mind was 
 on the dayspring. 
 
 "'Tis a great miracle," he reiterated; "but it has 
 become so much a matter of course that we think it 
 could not be otherwise. For the same reason it is 
 no marvel to us that wine and corn are produced 
 each year. 'Twere meet that these and other won- 
 ders of God," he said with a wave of the hand 
 towards the maize and wheat-fields along the road, 
 "should arouse our faith; for that wheat and other 
 produce should come out of the earth is as great a 
 miracle as if God to this very day gave us manna 
 from heaven; but it does not look that way, because 
 that which is of regular occurrence grows common 
 and is thus demeaned and little noted. ' ' 
 
 This led the conversation to farmers. "The hus- 
 bandman's work is the happiest," said he, "and full 
 of hope withal; for harvesting, plowing, sowing, 
 planting, grafting, mowing, threshing, wood-cutting 
 — all that hath great hope. And so Vergil writes: 
 
Over the Mountains 67 
 
 'Ah, how happy the farmers would be if they recog- 
 nized their blessings!' But they will not realize how 
 well off they are." He seemed to be embittered. 
 "The farmer has very thievish nails on his fingers 
 and is no boor at all, but doctor enough, when it 
 comes to looking out for himself. ' ' He was especially 
 hard on the ingratitude of the tillers. "The farmers 
 are not worthy of so much blessing and fruitage of 
 the earth," he declared. "I thank God more for a 
 tree or bush than the peasants do for all their broad 
 acres." When I remonstrated mildly, he replied: 
 "Where you find one pious Christian farmer who 
 shows his poor neighbor or indigent pastor Christian 
 charity by giving, loaning, counseling or assisting 
 him in need, you will, on the other hand, find a thou- 
 sand unchristian farmers who will not give a penny 
 to pastor or neighbor though they suffer pangs of 
 hunger." 
 
 "I think that's the place," said I, pointing to a 
 house at the forks of the road; "hope our guide is 
 there." 
 
 Luther's eyes dwelt wistfully on the cottage, 
 which seemed as indigenous to the spot as the trees 
 and bushes by which it was surrounded. 
 
 "If I were not in the service of God and in the bonds 
 of matrimony," he said pensively, "I would hie me 
 away, and no one should know whither I had gone. 
 The world cannot brook me and I cannot brook the 
 world." 
 
 I was right: it was the place. In a trice our lank 
 
68 Little Journeys With Martin Luther 
 
 guide mounted his lank horse and we jogged on. He 
 was a typical mountaineer and carried a gun long 
 and lank like himself. Soon the road grew rough 
 and then, as we traveled up the gap, still rougher, 
 and finally we had stretches of it that were like the 
 stony bottom of a dry stream. 
 
 An idiotic-looking man and a yoke of oxen came 
 lumbering along. They brought a load of logs and 
 a text. 
 
 "Is it not an utter shame," Luther commented, 
 "that, according to the divine judgment, the ox and 
 the ass are not compared with us but are actually 
 placed before us because they do their duty towards 
 their masters? And ought not we to be responsive 
 to the directions of our God? Therefore we should 
 uncover our heads in the presence of oxen and 
 asses as we do in the presence of our teacher, 
 since we see that God has placed them before us 
 that we may learn from their example how to honor 
 Him." 
 
 He then spoke of the ox-driver. In his opinion, 
 the number of defective mountaineers he had thus 
 far seen indicated that these backwoodsmen were 
 violating the laws of nature by intermarriage and 
 by the mating of the unfit. He condemned this in 
 scathing terms and spoke at length and with consid- 
 erable warmth on the subject of eugenics. 
 
 "I have observed that a defective man begets de- 
 fective children," he concluded. "They desire to 
 marry and will fill the country with beggars. They 
 
Over the Mountains 
 
 should be cured of this, for they afflict the land and 
 have no other thought than — " 
 
 "That's a pesky poor patch o' corn," interjected 
 our guide, jerking his goatee; ' ' 'spect the fool fellow 
 planted in the wrong sign." 
 
 "To put faith in planets is idolatry," Luther re- 
 joined: "it is against the first commandment." 
 
 "Waal, I reckon we '11 not argue that pint: I plant, 
 an' you brace o' Yankees eat." 
 
 "It is a rather common belief," said I, for the sake 
 of easing the situation. "Many people are governed 
 by the phases of the moon in the work of gardening 
 and farming." 
 
 "Superstition," Luther replied, "is a baneful king 
 who has reigned in the world at all times, and his 
 sway is gladly accepted." 
 
 "Waal, I '11 give in to this much," said our moun- 
 taineer, "no signs could help out much in a patch 
 covered with stones like this 'n is. But farmin' 's 
 gittin' to be pro'g'ous unsartain everywhare. It's 
 nothin' but fightin' for yer belly 'gainst bugs an' 
 weeds. I'm 'bout minded to quit all — " 
 
 "Farming," said Luther quickly, turning to the 
 guide, "is a divine employment which God has com- 
 manded, saying: 'Replenish the earth and subdue it.' 
 Even though it bring forth thorns and thistles, be 
 not dismayed, your portion shall grow none the 
 less." 
 
 "That corn-patch wasn't no better 'n this here 
 wheat-field," declared our companion. 
 
70 Little Journeys With Martin Luther 
 
 The field looked as if some paddy had scattered 
 ballast over it, and yet, for all that, the stubble 
 showed that some son of Adam had gathered from 
 it a fair crop of wheat. Luther looked, and straight- 
 way had a text. After all, he declared, the won- 
 der-working God is all the time turning stone into 
 bread. 
 
 "That He gives us wheat from sand and stone is 
 probably a greater miracle than that in the Gospel 
 where He feeds the multitude with seven loaves," he 
 said. "For what else is dry sand than an ingredient 
 of stone, or stone other than solidified sand and 
 earth?" Just then the small stack of straw caught 
 his eye. "It is claimed, and I am inclined to believe 
 it, that not as many sheaves are produced as there 
 are people in the world." He paused, then added 
 very significantly: " 'Man shall not live by bread 
 alone, but by every word that proceedeth out of the 
 mouth of God.' " 
 
 At our closer approach, a multitude of sparrows, 
 gleaning Ruth-like in the field, took fright and rose 
 like a cloud before us. They gave Luther a sec- 
 ondly for the homily just begun. And why not? 
 They gave the Master an illustration. 
 
 "No one," said Luther, "can compute the great 
 expense to which God is put merely in feeding the 
 birds. I am convinced that it annually costs Him 
 more to maintain the sparrows only than the revenue 
 of the French king amounts to. No man can compute 
 how much it costs God to feed the world a single day. 
 
Over the Mountains 71 
 
 Now, then, how many days have there been since the 
 beginning of the world? And still we do not want 
 to trust Him!" 
 
 We soon entered a ravine, walled with beetling 
 rocks and stunted shrubs, and followed the windings 
 of a brook. It was a dank place, littered with moss- 
 covered logs and stones, and rank with ferns. Lu- 
 ther touched on these things, but reverted to the 
 fowls of the air. Perhaps it was the trilling of a 
 song-sparrow in the foliage overhead that led him 
 back; perhaps just the preacher instinct. 
 
 "We should not forget this illustration of the 
 birds," he said, his eyes sparkling. "We should not 
 forget this illustration of the birds," he reiterated. 
 "They are free of all worry and are chipper and gay. 
 And why should they be solicitous? They have a 
 rich steward whose name is Our Father in Heaven. 
 He hath a kitchen as wide as the world. Therefore, 
 fly whithersoever they will, they find the larder well 
 stocked. This selfsame Heavenly Father, says Jesus, 
 would fain be your steward and butler, if ye would 
 but believe it or have it so. He also furnishes tan- 
 gible proof of this and giveth you productive fields, 
 and full cribs, cellars and barns — giveth you count- 
 less more than He giveth the birds. Then why do 
 you not want to trust Him? Do as the birds do: 
 learn to believe, sing and be of good cheer. Ye are 
 in fact most unhappy with your cares when ye do 
 not trust God." 
 6 
 
72 Little Journeys With Martin Luther 
 
 "It is true," commented our mountaineer, "God 
 is good," and slid from his horse. 
 
 "I think that is how we Germans came of yore to 
 derive the name God from the little word good," 
 said Luther to me. And he might have added, "you 
 English, too." 
 
 "It's a right smart climb up the mountain," 
 drawled our woodsman. "We '11 set down here first 
 by this here spring an' eat a snack." He looked for 
 the sun. "I doan see it, but it is a quarter past twelve 
 by my stomach." 
 
 Luther's comments, pious, pithy, plentiful, were 
 much the better part of that lunch. When he stepped 
 to the spring, he frightened a ground-sparrow from 
 its nest. 
 
 "Ah, dear little bird," he exclaimed, "don't fly 
 away! I wish you well with all my heart, if you 
 would only believe me. Even so we refuse to trust 
 in God, who, far from wishing us harm, has given 
 His own Son for us." 
 
 He got down on his knees to look at the nest in 
 a tuft of grass. 
 
 "Behold the fledgling," cried he, "and 'twas all 
 held in the compass of an egg\ Had we never seen 
 an egg, and one were brought us from Calcutta, we 
 would all marvel at it. No savant or learned nat- 
 uralist can tell with certainty how such things are 
 created, but Moses does when he says: 'God said'; 
 and again, 'God blessed them, saying: Be fruitful 
 and multiply.' Out of this speaking and command- 
 
Over the Mountains 73 
 
 ing all creatures come and multiply even to this 
 day." 
 
 Then he filled the gourd dipper and, holding it 
 aloft, exclaimed: 
 
 "Dear Lord, what a noble drink is Thy gift of 
 water which excels all wines!" 
 
 I wished Thomas Hood,* the Irish humorist, and 
 others of his kidney, could have heard that and sim- 
 ilar remarks; but — Hood is dead, and Luther lives. 
 That is significant. 
 
 We led our horses up the mountain. Luther car- 
 ried a red flower which he had plucked near the 
 spring. When we had ascended about three-fourths 
 of the way, I noticed that he stopped short, removed 
 his hat, and looked with solemn mien to a small farm 
 hanging to a spur opposite us. They were carrying 
 a dead man out. So, too, have I seen Englishmen 
 raise their hats as they passed a house with crape 
 on the door. 
 
 1 'When you are in the presence of a corpse or attend 
 a funeral," Luther remarked, as we sat down at the 
 foot of a rock, "you have good reason to ponder the 
 fact that you are a human being. What has over- 
 taken your fellow man will also one of these days 
 catch up with you." 
 
 *"My next thought settled upon Luther, to whom, 
 perhaps, Wittenberg owed the jovial size of the very 
 article I have been drinking from, a right Lutheran beer- 
 glass, at least a foot high, with a glass cover." — Up 
 the Rhine. 
 
74 Little Journeys With Martin Luther 
 
 "See," said I, "they are going to bury the corpse 
 there at the edge of the orchard. I don't like these 
 private burial-places: a generation or two, and they 
 are briar-patches." 
 
 "Before the times of the martyrs," Luther replied, 
 "the Christians interred their dead in fields, gardens 
 and buildings. After that more reverence was shown 
 and special plots and the yards of churches were set 
 apart as burial-places. ' ' 
 
 They interred the body without any sort of funeral 
 service. Our guide explained that a minister can 
 rarely be had for a burial in the mountains. But 
 Luther took it none the less amiss. They might at 
 least have repeated the Lord's Prayer. 
 
 "Among the heathen impressive ceremonies were 
 rendered in connection with burial," he affirmed. 
 "Much more should this be the custom among Chris- 
 tians on account of the article of our faith on the 
 resurrection of the body. It should not look as if 
 we died and were lugged away like horses and asses. ' ' 
 He then spoke of tombstones and said we Chris- 
 tians should chisel Scripture passages on them. 
 "Such inscriptions," he declared, "would adorn the 
 cemeteries better than secular emblems — shield, hel- 
 met, and so on." 
 
 "So that 's the end— six foot by three," said our 
 guide dolefully, his eyes fixed on the yellow mound, 
 which looked like a wound on the breast of Mother 
 Earth. " 'Taint much." 
 
 "The grave is to be regarded as nothing less than 
 
Over the Mountains 75 
 
 a downy couch," Luther answered, "even as in very 
 truth it is in the eyes of the Lord, who says: 'Our 
 friend Lazarus sleepeth'; and, 'The damsel is not 
 dead, but sleepeth.' " 
 
 His eyes chanced to fall on the flower in his hand. 
 It was wilted. 
 
 "This life is aptly compared to a flower," said he 
 sadly, as he tossed the blossom away. "It has charm- 
 ing color and delightful fragrance while it unfolds, 
 but it loses both ere the sun goes down." 
 
 Then he rose suddenly, and, with a piece of soft, 
 red stone, wrote all over the face of the rock: 
 Vivit! Vivit! Vivit! Asked what he meant, he 
 answered: 
 
 "Jesus lives! If He did not, I would not care to 
 live one hour. But because He lives we also shall 
 live through Him, as He himself says: 'Because I 
 live, ye shall live also.' " He made one of those elo- 
 quent little breaks of his, and then exclaimed tri- 
 umphantly: "Aye, we shall live again!" 
 
 We resumed our journey and reached the top 
 without a break. 
 
 "Now we kin ride a stretch," said our guide: it is 
 tolerable level-like. ' ' 
 
 We did so. A little later, a she-wildcat, lean and 
 ugly looking, came out of the bushes and slunk into 
 the underwood on the opposite side of the road. Our 
 man pulled rein. We did likewise. 
 
 "A mean critter that was," said he. "But there 
 aint no partic'lar danger. They doan tackle humans 
 
76 Little Journeys With Martin Luther 
 
 unless they haf to." Then apologetically, "I didn't 
 see her in time to get a crack." 
 
 "What is the most dangerous beast in this neck 
 of the woods?" I queried. 
 
 "Waal, you doan want to git in a fight with them 
 'ere cats or with b'ars — you '11 likely git worsted." 
 
 "When Diogenes was asked, 'Which is the most 
 dangerous beast?' " interjected Luther, "he replied: 
 'Among wild animals the tyrant; among tame ones, 
 the flatterer.' " 
 
 "Exactly," said I; but our mountaineer said: 
 
 "We aint got none of them two kind o' critters in 
 these here mountains — leastwise I never see one and 
 never see a man as had one o' their pelts; but we 've 
 some b'ars left, an' I killed a mess o' them in my day 
 and gineration." 
 
 Touch upon hunting ever so remotely and your 
 mountaineer is primed. 
 
 "I have the record hereabouts, even if I, as 
 ought n't to, say it myself." Then there was a story 
 of prowess to follow, to be sure. "You see, me an' 
 Ebenezer Crow was huntin' an' it was tolerable cold- 
 like. We got a buck, an' when we come home, says 
 I to Ebenezer, 'I reckon my feet is froze.' An' sure 
 enough, both my little toes came off from that 'ere 
 freeze. A man doan like to lose anything that is 
 hisn, an' I toted them 'ere toe jints around in my 
 pocket well-nigh a year, an' felt sort o' kind to 
 'em. Then, one afternoon when I was comin' in 
 from a hunt, with three as nice turkeys as you ever 
 
Over the Mountains 77 
 
 sot eyes on, there was a b'ar jist makin' his supper 
 on one o' my pigs in a lazy sort o' way. Ne'er a 
 bullet was left. The last one was in that big gobbler. 
 Then I chanced to feel o' the toe jints in my pocket. 
 Quick as wink I poured a big charge into my old 
 smoothbore, put one o' them 'ere jints on top an' 
 let fly. Say, that old b'ar jined the Jews right thar 
 on the pork-eatin' question." Then, with a signifi- 
 cant wink, he concluded: "Reckon I have the world's 
 record. No other man ever killed a strappin' big 
 he-b'ar with his little toe." 
 
 "In all likelihood not," said I, "unless it was 
 Muenchhausen. Say, are you a Lutheran?" 
 
 "Naw," he drawled. "I was, but I 've been con- 
 verted these thirty year an' more." 
 
 Luther smiled, but I kept my face straight. 
 
 "As fer shootin '-irons, I 've got the best ones in 
 these here parts, not leavin' out Ebenezer's." So 
 saying, he took the gun from his back and eyed it 
 fondly. 
 
 "Adam would have died of grief," said Luther, 
 looking at the gun, "could he have foreseen the 
 instruments his children have made." 
 
 "I be not sayin' that be not so," drawled our 
 mighty hunter, "but I reckon a human's got no 
 better friend in a pinch." 
 
 Simultaneously the gun went to his shoulder, whiz 
 
 went a bullet, and a wildcat bit the dust before us. 
 
 Our horses reared. Luther stuck to his saddle 
 
 like a seasoned cavalryman, but I fell, fortunately 
 
78 Little Journeys With Martin Luther 
 
 without any injury, save that which Luther did my 
 feelings by laughing at me. 
 
 "Hereafter I shall know better," I said. 
 
 "We all pay tuition fees to sorry experience," * he 
 commented kindly. 
 
 ♦This is (no, don't be alarmed, it will not bite), this 
 is a prosopopoeia, that is, a metaphor in which 
 things peculiar to man are attributed (a) to fictitious 
 things, or (b) to those destitute of sense. Attention is 
 called to this, 1. because you could not suck it out of your 
 thumb; 2. because you should know from the outset that 
 this work contains everything that the learned in Europe 
 and America put into a book; and 3. because it must be 
 made plain to all that this volume is not to be criticized 
 as non-theological works are. For instance, if in these 
 pages I attribute sense to a brother who has none, that 
 is not a vulgar lie, but it is a glorious prosopo- 
 poeia. (See (b) above.) Likewise, if an overabundance 
 of words is used I am giving you a pleonasm; if the 
 elegance of the sentence is not thereby impaired, 'tis a 
 parelcon you get ; and if a word or phrase is omitted, 
 it 's an ellipsis that hath been manufactured. Where 
 you find that I have cleverly yoked contraries together, 
 there open your eyes, for I am leading into the verbal 
 cavalcade an oxymoron. Indeed you will find in this 
 book all the varieties of these things even down to the 
 anakephalaeosis. But wherever, by design or acci- 
 dent, I write English as if I had not been brought up 
 among Germans or Scandinavians, that is, according to 
 the best continental authority, an i d i o t i s m u s. This 
 latter, by the way, also explains why Lutheran books are 
 usually so much harder to read than those of other 
 denominations : our men keep out the idiot-ismus! 
 
Over the Mountains 79 
 
 We gathered around our quarry. She had scented 
 the morsels of meat in our pack, followed us under 
 cover of the bushes, then dared to come out for a 
 mouthful and found — death, the one thing on earth's 
 bill of fare that appeases hunger forever for cats and 
 men. Luther touched her with his foot and thought 
 of her Creator. 
 
 "God works at all trades in the best and most thor- 
 ough way," he reflected. "As a tailor He makes a 
 coat for the deer which wears many years, and as 
 a shoemaker he furnishes it with foot-gear which 
 lasts longer than it does. Likewise He stands as a 
 chef over the sun which is the fire that cooks all 
 things and makes them palatable." 
 
 Our guide, paying little attention to homilies, 
 pulled the carcass to the edge of the road. ' 'A triflin' 
 critter, doan do nothin' but harm, as I kin see," he 
 grumbled. 
 
 Here was another feather for the arrow of our 
 soldier of the cross. 
 "Though by reason of original sin, many wild ani- 
 mals injure humanity, as lions, wolves, bears, snakes, 
 adders, and so forth," said he, ' 'yet the merciful God 
 has so mitigated our richly deserved punishment 
 that there are many more beasts that serve our profit 
 than there are that do us harm." 
 
 We pushed on now, and soon came to the place of 
 descent. A scene of rugged grandeur spread out 
 before us as we stood there, halted by wonder, 
 silenced by awe. 
 
80 Little Journeys With Martin Luther 
 
 "Lord, Thou hast been our dwelling-place in all 
 generations," said Luther, breaking the silence. 
 "Before the mountains were brought forth or ever 
 Thou hadst formed the earth and the world, even 
 from everlasting to everlasting Thou art God. ' ' 
 
 "Amen," said our guide, and we replaced our hats. 
 We walked down, for the path zigzagged along 
 the precipice and was so steep in places that it 
 seemed as if it were making jumps to get to the bot- 
 tom. We reached the foot without mishap. Luther 
 looked back and then up through the foliage at 
 heaven's blue dome. 
 
 "He who erected such arches without pillars," he 
 declared, "is certainly a master-builder." 
 
 We crossed the narrow valley, fertile and culti- 
 vated, and in the foothills there found our lodging 
 place for the night, an old log house. Here our guide 
 bade us farewell. 
 
 "That fellow is a fluent liar," said I. 
 
 " 'Tis a trade easily plied," Luther answered. 
 
 "But he botches it, and tells crooked stories." 
 
 "A lie is always crooked and wriggles like a snake, 
 which is never straight till it is dead," he replied 
 curtly. 
 
 Our host was a veritable patriarch. The snow of 
 eighty winters was on his head, the sunshine of 
 eighty summers was in his face, the grace of God 
 of a lifetime was in his heart. As for the rest, it 
 spelled poverty — pinching poverty. When I re- 
 marked that it looked as if God had run short of 
 
Over the Mountains 81 
 
 creature blessings before he reached this saint, 
 Luther smiled and said: 
 
 "Though He is Lord of lords and King of kings, 
 God often puts on a beggar's garb, as actors do in 
 plays." 
 
 After eating a snack, which, being interpreted, 
 was flitch, something like hardtack hot from the 
 stove, and black coffee, our host sat down and told 
 us of the days agone till the cock crowed. Then 
 Luther said: 
 
 1 'I must go to bed and so follow the rules laid down 
 for me by those holy fathers, the physicians, who 
 complain that I do not obey them." 
 
 The old man lighted a piece of pitch-pine. "Come 
 on," said he. We followed him up the ladder in the 
 corner to the attic, where he showed us two nice, 
 clean beds and withdrew. 
 
 "I like the happy spirit of this father in Israel," I 
 remarked, "and I believe you are right: like father 
 Jacob, God often gives His dearest child a coat of 
 many colors. ' ' 
 
 "Great wealth does not cheer as much as a merry 
 heart," he replied. "We see it all pivots on 
 whether one is content and does not cling to tem- 
 poral things. 
 
 "In fine, it— " 
 
 "In fine, he is a rich lord and emperor who has no 
 care, trouble and heartaches. ' ' 
 
 Then the rain pattered a lullaby on the 
 shingles. 
 
82 Little Journeys With Martin Luther 
 
 In the morning we rose betimes and set out for 
 the colloquium. He of the eighty summers and win- 
 ters led, as spry in the saddle as a man of forty. 
 
®®@©$§£SOS®SsSS£§> 
 
 VI. UNEQUALLY YOKED TOGETHER 
 
 And still they gazed, and still the wonder grew, 
 
 That one small head should carry all he knew. — Goldsmith. 
 
 N the mountains, south of the Ma- 
 son and Dixon line, a term of court, 
 a political meeting, or a religious 
 debate will bring out the whole 
 countryside. Hence it was no sur- 
 prise to find a large crowd at the 
 church. Perhaps some came merely 
 to see what sort of a thing this 
 colloquium would be. If so, I do not blame them; 
 for, verily, a colloquium is not always the same: 
 sometimes it goes on all fours, and sometimes it does 
 not; sometimes it has a big heart, and sometimes it 
 has not; sometimes it has lots of brains, and some- 
 times it has not; in short, it is always like the com- 
 pany it is in. In fact, if I were asked to define the 
 word, I should say, a colloquium, comprised of min- 
 isters, is an ecclesiastical chameleon usually of a 
 green hue, unless squabbling turns it black and blue. 
 Those who try to kill words and bury them in the 
 graveyard called a lexicon, might talk more about it, 
 but it is doubtful if they would say as much. 
 
 I like these people of the mountains of the South- 
 land. Their simplicity is refreshing, and the way 
 they turn out to religious meetings is admirable. 
 (83) 
 
84 Little Journeys With Martin Luther 
 
 We not only found a large gathering at the church, 
 but saw more coming down the road and issuing 
 from the bridle-paths. All came on foot or on horse- 
 back, sometimes two or three on the back of a faith- 
 ful, slow-plodding nag. The men were clad in Ken- 
 tucky jeans, and the women wore clean calico dresses, 
 gingham aprons, and kerchiefs folded in triangular 
 shape over their shoulders. Until the meeting opened 
 they stood in little groups, inquiring about the state 
 of health in the settlements and passing the snuff-box 
 with the gossip. 
 
 All this is primitive, of course, and your Northern 
 people laugh at it. A man hates to dissect a laugh: 
 it is apparently such a good-natured thing. But in 
 reality it is commonly a very selfish thing. Men usu- 
 ally laugh because they see others in a ludicrous 
 position. The merry ring would cease if they saw 
 themselves in the same position. Hence, the ordi- 
 nary laugh takes its rise from a secret and, perhaps, 
 unconscious comparison of self with another to the 
 advantage of self. That tickles the Old Adam and — 
 that is where the laugh comes in. That is true of 
 most laughs, not of all. But I fail to see the advan- 
 tage which allows even the expenditure of a smile, 
 humor's fractional currency, at the expense of this 
 simple-hearted mountain folk. In my opinion, clean 
 calico is more becoming to saints of feminine gender 
 than perfumed satin; and, for the life of me, I cannot 
 see why a male saint in his Sunday jeans, carrying a 
 pail of swill to his hogs, should not be said to be 
 
Unequally Yoked Together 85 
 
 going on a more advantageous errand for the Lord 
 than the one in the city who is carrying his dress 
 trousers to the tailor to have them creased just so. 
 From the view-point of angels, I think the saint with 
 the slop-bucket does not look as foolish as the saint 
 with the trousers to be creased. Sartorial smartness 
 and saintliness do not constitute a match team, 
 although, like a mule and a horse, they may be made 
 to pull together. At any rate, my good old father 
 Luther liked the appearance of these mountain 
 matrons real well, and, comparing them with those 
 saints of powder, feathers, fluff and ribbons, said: 
 
 "Gold and precious stones are magnificent in the 
 eyes of the world, but a stench in the nostrils of God. 
 She is well arrayed and beautifully adorned in God's 
 sight who goes about in a quiet and meek spirit." 
 He was very severe on the devotees of fashion. 
 
 "When an honorable dame or a young woman 
 dresses thus, what else does she do than ape the 
 demi-monde?" 
 
 So much for the dress of our mountain folk. As 
 for gossip, all the daughters of Eve nurse the imp, 
 and all the sons of Adam pet it. The only difference 
 is that some people do not keep its slobbering bib as 
 clean as others do, and it smells nasty and sour. 
 And besides all this, the talk of the mountaineers in 
 the churchyard is never much out of keeping with 
 the place and often gives room to the discussion of 
 a theological problem whose handling evinces the 
 tutorship of the Spirit. 
 
86 Little Journeys With Martin Luther 
 
 In this connection I was pleased to note a change 
 in Luther's opinions. When we started on this trip, 
 he had a strong bias against farmers. But now, 
 having come in touch with these poor farmers, who 
 were hospitable and happy, he frankly acknowledged 
 his mistake and added: 
 "This is the most exalted joy of all, that a heart 
 has Christ, the Savior. That one rejoices in excep- 
 tional good fortune, money, goods, power, honor, 
 and so on, is no doubt also to be called joy; but all 
 this is still nothing more than childish and foolish 
 delight." 
 
 It was long past the hour of meeting and we were 
 still waiting for the chairman. The rain of the pre- 
 vious night had flooded the streams. He might make 
 a long detour, cross the one bridge in all that sec- 
 tion, and then risk swimming his horse across sev- 
 eral streams, or he might bide his time till the 
 torrent had spent its force and cross the ford. What 
 he would be likely to do was discussed by the men 
 with as much solicitude as a premier's next move in 
 statecraft would get in the deliberations of a neigh- 
 boring cabinet. 
 
 Directly he made his appearance, wet and mud- 
 bespattered. He had chosen to risk his life in the 
 mountain torrents, rather than leave unperformed 
 the duty assigned him. All honor to these moun- 
 tain pastors, who are in perils often and count all 
 things dross for the sake of Him who redeemed 
 them. 
 
Unequally Yoked Together 87 
 
 Ephraim Munggold, the self-appointed lackey to 
 all preachers sound in the faith, helped him to dis- 
 mount and tied the horse to a sapling, chuckling 
 the while with satisfaction. Then, after taking a 
 package from the saddle-bags, the minister went 
 through the crowd, shaking hands, with a smile and 
 kindly word for each. He was smooth-shaven, old 
 and gray, and withal somewhat bent, like a shelf 
 beneath its weight of books. He had a place in my 
 heart at once. I think it was because one could see 
 he had been on the mount and in the garden with the 
 Savior. 
 
 On account of his late arrival, dinner was served 
 under the trees at once, so the work of the colloquium 
 might proceed uninterrupted the residue of the day. 
 Then the old man entered the church and we fol- 
 lowed. Luther took a seat in one of the pews to 
 the side of the pulpit, where the elders sit on Sun- 
 days and — nod, provided they are sure the preacher 
 is orthodox and does not need watching. 
 
 After a Scripture lesson, remarkable for brevity, 
 and an extemporized prayer, noteworthy for length, 
 the table used in lieu of an altar for communion pur- 
 poses was moved out and the examining committee 
 gathered around it. Besides the aged pastor men- 
 tioned there were three others on the committee: a 
 spare young man, who wore his hair long like Wag- 
 ner or Liszt, and two middle-aged men, one of whom 
 was pastor of the parish. Two other ministers — one 
 
 7 
 
88 Little Journeys With Martin Luther 
 
 of whom, by the way, was very bald — were also pres- 
 ent; but they were mere spectators of other men's 
 affairs and did not at all seem to be in sympathy 
 with these United Synod men, for when the exam- 
 ination was in progress they often shook their heads 
 in disapproval and smiled sarcastically. 
 
 The senior preacher had placed aBookof Con- 
 cord on the table, which led me to think he was 
 of old Tennessee training, and, as they took their 
 seats at the table, the others also deposited some 
 volumes upon it with that air of learning and im- 
 portance which is so palpable in most of the younger 
 men in the South. The young man's contribution 
 was a Greek New Testament. It spoke vol- 
 umes for him until, alas and alack, I discovered it 
 was an interlinear edition. But the assembly was 
 evidently awed by the pile of learning on the table 
 and expected great things from the scribes instructed 
 unto the kingdom of heaven, who, like a householder, 
 are to bring forth out of their treasure things new 
 and old. 
 
 The old man, in the capacity of chairman, stated 
 the object of the meeting, and interlarded his re- 
 marks with many nice things about brotherhood, 
 unity of the spirit, and bonds of peace. It was a 
 trifle overdone and left an unpleasant taste, like 
 sweet cakes scorched in the baking. Then he asked 
 in that fatherly tone which some employ in cate- 
 chizing timid children: 
 "Brother Martin, what is the Bible?" 
 
Unequally Yoked Together 89 
 
 "The Bible is God's Word," Luther replied. 
 
 "And do you accept every word of the canonical 
 books of the Old and New Testaments as inspired?" 
 
 "Yes, for they are the words of the Holy Ghost," 
 said Luther; and then, perhaps encouraged by the 
 old man's voice and manner, went on in that easy, 
 open way of his, saying: "Consequently they are too 
 deep for any man, and new-born Christians have 
 merely the first-fruits and not the tenth. I am sat- 
 isfied that I have at least a faint conception of what 
 God's Word is, and I guard myself against doubting 
 or opposing it." 
 
 "Ah, that is right," chuckled the old sire, "we 
 should revere the Book. And so you love it and read 
 it diligently, eh?" 
 
 "In fact, for several years now, I have read the 
 Bible through twice each twelvemonth," he an- 
 swered. "The Bible is like a large orchard with all 
 sorts of trees from which we may gather divers 
 fruits, for we have in the Bible a wealth of comfort, 
 doctrine, instruction, exhortation, warnings, prom- 
 ises and threats. There is not a tree in this orchard 
 at which I have not hammered and from which I 
 have not shaken a couple of apples or pears at least. ' ' 
 
 "Now to the Confessions. Do you believe the truth 
 as it is set forth in the Confessions of the Evangel- 
 ical Lutheran Church?" 
 
 "I believe," Luther answered in a loud, clear voice, 
 as if glad to confess his faith. 
 
 "Thank God!" the venerable questioner exclaimed. 
 
90 Little Journeys With Martin Luther 
 
 "In these last, perilous days, it is not always so: 
 some quibble and are wise above what is written. 
 But what have you to say of the first Confession, the 
 Apostles' Creed?" 
 
 "We neither made nor invented this Creed," Lu- 
 ther replied, "neither did the former fathers; but 
 as the bee gathers honey from many beautiful and 
 fragrant flowers, so this symbol was gathered from 
 the beloved prophets and apostles, that is, from the 
 entire Sacred Scriptures, and set forth with exquisite 
 terseness for children and common Christians. Thus 
 it is legitimately called apostolic, for it is so phrased 
 that one could not state it better and more neatly 
 in a form so concise and perspicuous. And from of 
 old it has ever been held in the Church that either 
 the apostles themselves composed it, or that it was 
 compiled from their writings and sermons by their 
 most proficient disciples." 
 
 "And now. what say you of the second, the Nicene 
 Creed, which magnifies the Lord who lived for us 
 and died for us?" 
 
 "For us!" exclaimed Luther in a tone of delight, 
 almost snatching the words from the old minister's 
 lips, "For us! Conceived by the Holy Ghost for 
 u s, born of the Virgin Mary for us, and so to the 
 end. We should pay special attention to these little 
 words 'for us.' The dear fathers did not forget that, 
 but with much earnestness and care placed the little 
 words us and our in the Nicene Symbol or Con- 
 fession of Faith: 'Who for us men, and for our sal- 
 
Unequally Yoked Together 91 
 
 vation, came down from heaven, and was incarnate 
 by the Holy Ghost of the Virgin Mary, and was made 
 man, and was crucified also for us under Pontius 
 Pilate.' In ancient times the Nicene Creed was 
 chanted every Sunday in the churches and as the 
 words 'was made man' were sung every man fell 
 upon his knees. This was a fine, praiseworthy cus- 
 tom, and it should still be so observed that we thank 
 God with the whole heart for the incarnation of 
 Christ.' * 
 
 "Now what have you to say of the other oecumen- 
 ical symbol?" 
 
 "The other, that of St. Athanasius," replied 
 Luther, "is longer, and, on account of the Arians, 
 more fully develops one article, namely, how Jesus 
 Christ is God's only Son and our Lord in whom we 
 believe with the selfsame faith with which we believe 
 in the Father, as the text of the first symbol says: 
 'I believe in God' 'and in Jesus Christ.' For if He 
 were not true God He should not be honored with 
 the same faith as coequal with the Father. This 
 St. Athanasius contends for and urges in his 
 confession, and it is almost a credal defence of the 
 first symbol. It is put in such form that I do not 
 know whether anything more important or more glo- 
 rious has been written in the Church of the New 
 Testament since the times of the apostles." 
 
 The old minister now took the Small Catechism 
 from the table, and, holding it aloft, asked: "Do you 
 accept this Catechism also as God's truth?" 
 
92 Little Journeys With Martin Luther 
 
 "No better word and no better doctrine will ever be 
 brought forth than that which is summed up in the 
 Catechism out of the Sacred Scriptures," he an- 
 swered. "The Catechism is a real Lay Bible which 
 comprises the whole sum of Christian doctrine which 
 every man needs to know for his salvation. Just as 
 the Canticles of Solomon are called the Canticum 
 Canticorum, the song above all songs, so the 
 Ten Commandments are the Doctrina Doctri- 
 narum, the doctrine above all doctrines. From 
 it is learned the will of God — what He demands and 
 what we lack. In the second place, the Creed, or 
 the confession of faith is the Historia Histori- 
 arum, the history above all histories, in which are 
 set forth the wonderful works of the Divine Majesty 
 from creation to eternity. In the third place, the 
 Lord's Prayer, the Oratio Dominica, is the 
 prayer above all prayers, the loftiest form of devo- 
 tion. It was taught by our exalted Master, embraces 
 all spiritual and bodily needs and is a most efficient 
 comfort in temptation, tribulation and the last hour. 
 In the fourth place, the holy Sacraments are the 
 Ceremoniae Ceremoniarum, the most exalted 
 ceremonies, instituted by God himself and sealing 
 His grace to us. Therefore we should love and ap- 
 preciate the Catechism and diligently teach it to the 
 young. In it is summed up the right, old, true, pure, 
 divine doctrine of the holy Christian Church. What- 
 ever is against it is to be regarded as innovation, 
 false doctrine, drivel, be it of as long standing or as 
 
Unequally Yoked Together 93 
 
 plausible as it may. Be it old, or be it new, we 
 should guard ourselves against it." 
 
 "You are right," said the examiner, "this little 
 book is a marvel." 
 
 "So much could not be collected from the books of 
 the fathers," said Luther, "as is now, by the grace 
 of God, taught out of the Small Catechism." 
 
 "And the Augsburg Confession?" queried the 
 chairman as, highly satisfied, he took a pinch of snuff. 
 
 "A glorious Confession!" Luther responded with 
 animation. "I like it well. I have no changes or 
 improvements to make. Neither would it become 
 me to touch it." 
 
 "Good, very good," said the old man. "You have 
 no affinity with the spiritual spawn of the Definite 
 Platform* makers. Ah, those were perilous days. 
 Then was the Church in Gethsemane, and certain 
 men, under the cover of darkness, would betray her 
 with a kiss into the hands of the sects. Now as to 
 the Formula of Concord — ' ' 
 
 "Just a word, please — a private word," interrupted 
 the young man, raising his finger as one having 
 authority. 
 
 The committee held a consultation, and the up- 
 shot of it was that no question was asked concerning 
 this confession. The BookofConcord has been 
 
 *An anonymous pamphlet of 1855, having for its aim 
 the displacement of the Augsburg Confession in the Gen- 
 eral Synod. 
 
94 Little Journeys With Martin Luther 
 
 gradually worked into the United Synod of the 
 South, but it still gets dabs and stabs. Hence the 
 United Synod is like a clock whose hands and gong 
 are out of harmony: it points at twelve and strikes 
 one. Other synods are more or less like this, except 
 the Missouri Synod: it points at twelve and strikes — 
 thirteen! 
 
 The old pastor evidently did not want to expose 
 that which was dear to him to the unkind thrusts 
 of the opposition, or, by pushing it forward, divide 
 the committee, and therefore dropped his question; 
 but when he did so the strange ministers smiled at 
 his discomfiture. Turning to Luther, he continued 
 with the inevitable awkwardness of a guileless man 
 who tries to mend matters for himself: 
 
 "Formally, you and I are in concord. But you 
 spoke of believing. What do you hold faith to be?" 
 
 "Faith is not man's opinion or fancy, which some 
 conceive to be faith," Luther replied; "but faith is 
 a divine work in us which changes and begets us 
 anew of God. It mortifies the old Adam, transforms 
 us into entirely different men in heart, mind, will, 
 sense and powers, and brings with it the Holy 
 Spirit." 
 
 "But St. James says, 'Show me thy faith with- 
 out thy works, and I will show thee my faith by 
 my works.' What of good works?" asked the pas- 
 tor of the parish. 
 
 "Oh, this faith is a living, busy, active, efficacious 
 thing, so that it is impossible for it not incessantly 
 
Unequally Yoked Together 95 
 
 to do good works," Luther replied in a burst of 
 eloquence. "It does not ask whether good works are 
 to be done, but before the question has been asked, 
 it has already done them, and is always doing them. 
 But he who does not these good works is a faithless 
 man who is always groping and looking for faith 
 and works, and nevertheless knows neither what 
 faith is nor what good works are, though he prate 
 volubly about faith and good works." 
 
 "We will come to the subject of good works after 
 a while," said the chairman. "Drop this now. Let 
 us go on in an orderly way." Then, as he pulled out 
 his oaken snuff-box, he quoted the passage which 
 is almost reduced to a condition of servitude by fre- 
 quent use, to-wit: "Let everything be done decently 
 and in order." The snuff-box, which he had passed 
 around the table, returned to him untouched, for 
 some people tickle themselves with snuff, and some 
 tickle themselves with self -adulation — merely a dif- 
 ference in the kind of snuff. 
 
 After several hearty sneezes, the old minister 
 began again to question with the courtesy and delib- 
 erateness of the old-school gentleman of the South- 
 land. He asked, "Who is God the Father?" and 
 followed it up with questions on God's attributes 
 and works, leading over to the Work of Redemption 
 by bringing out man's fall; and then in a similar 
 manner he covered the Work of Redemption and led 
 over to the Dispensation of the Spirit. The vener- 
 able father was no great dogmatician, but he was 
 
96 Little Journeys With Martin Luther 
 
 far too wise to risk making a fool of himself by 
 attempting to lead the applicant over ground unfa- 
 miliar to himself; so he simply took the three articles 
 of the Apostles' Creed and followed his well-blazed 
 and oft-trodden path. It was a thorough piece of 
 work and must have been highly edifying to the 
 congregation. Luther's replies constituted a bril- 
 liant exposition of the creed. But for all that the 
 bald visitor showed very plainly that he considered 
 the examiner's course to be entirely too simple for 
 a colloquium. Perhaps he was right. If so, he was 
 more correct in judgment than courteous in de- 
 meanor. Yet it is not wise to sneer at that which is 
 simple and doff the hat to that which is intricate, 
 for depth is often an illusion and a snare. We can 
 see to the bottom of a deep stream if the water is 
 clear, but we cannot penetrate beyond the surface 
 of a shallow stream if the water is muddy. Noticing 
 this, some theologians get a reputation for depth by 
 stirring up a little sand, or, if it be in polemics,* a 
 lot of dirt. 
 
 *I have a curious manuscript by the author of this 
 work. It is entitled The Convocation at Bug 
 House, and, though not finished, contains not a little 
 to the point here. In part, this story runs as follows: 
 
 Some excerpts from the diary of an itinerant Ohio 
 pioneer minister had been published in a church papet 
 and were inadvertently come upon by a bold cimex 
 lectularius, a thing which, in Philadelphia, Gettys- 
 burg, St. Louis, and, in fact, everywhere outside of Ohio. 
 
 
Unequally Yoked Together 97 
 
 The examination ran along smoothly till the old 
 man got into the third article. 
 "What is the Church?" he asked, taking another 
 pinch of snuff and pulling a red bandana from a rear 
 pocket. 
 "The communion of saints," Luther replied. 
 A sneeze was now due from the old minister, and 
 
 is vulgarly called a bedbug. Now this cimex lectu- 
 larius took mortal offence at what was printed, for 
 whithersoever the itinerant had gone he had found a 
 ranting kind of religionists and also the aforesaid kind of 
 bugs, and in recording the fact he always coupled a de- 
 nunciation with it. Whether the denunciation was meant 
 for the sect or the insect is not clear, but his bugship took 
 it as leveled wholly against his kind. Hence, to prevent 
 himself from bursting with indignation, he called an 
 "oecumenical council" of insects, carefully stipulating, 
 however, that the meeting should not be opened with 
 prayer, that no division or subdivision should be held 
 responsible for anything done at the meeting, and that 
 the moot question, Which kind of bugs are the 
 buggiest bugs in all bugdom? should not be so 
 much as mentioned. 
 
 And so, in due course of time, the convocation met at 
 Bug House. But despite the liberal terms of the call, a 
 rumpus was raised on the seating of a butterfly from Get- 
 tysburg. The protesters alleged it to be a turncoat, and 
 pretended they did not know how to classify a thing that 
 is a worm at one time and a fly at another. But when the 
 insects realized how many of them this principle would 
 affect, they settled the question post-haste in favor of the 
 butterfly and got down to business. 
 
 Many subjects were discussed, but all that was said 
 
98 Little Journeys With Martin Luther 
 
 he enjoyed it. The young man, he of the long hair 
 and interlinear Greek Testament, took a mean advan- 
 tage of that sneeze and put his foot into the 
 examination. 
 "Do you mean to say the Church has its essence in 
 the Lord's Supper?" he asked with evident self- 
 importance. 
 
 bore upon the general thesis that man had no reason to 
 be proud and look to the extinction of all insects, for they, 
 in their special spheres, were one and all superior to him 
 and he was most assuredly beholden to them. The 
 speakers proved to the satisfaction of all bugdom that 
 the bee taught man political economy, the ant industry, 
 the silkworm weaving, the hornet paper-making, the 
 mosquito drilling, the firefly electric lighting, the cater- 
 pillar coffin-making, the cabbage-worm the manufacture 
 of sauerkraut, the grasshopper how to spit tobacco-juice, 
 and so on to the end of the chapter there was nothing at 
 all which the wise bug had not taught fool man. 
 
 However, since the conduct of a preacher had given 
 the occasion for the meeting, the cloth came in for most 
 of the animadversions. Finally, when their bugships 
 came to declare which bug had taught man defamatory 
 polemics, they came near falling out among themselves 
 and so giving a practical demonstration of the art and 
 their respective ability to teach it. 
 
 The hornet had been first to speak and claimed all the 
 credit, averring truthfully enough that his tribe had 
 taught man both how to make paper and how to fill it 
 with stingers. However, the cimex lectularius 
 insisted that he was the first to teach writers how to draw 
 blood, a statement which the mosquito contradicted, say- 
 ing, "Your nocturnal worship may have taught the pugU- 
 
Unequally Yoked Together 99 
 
 Luther looked at him with blank amazement. 
 
 "God be praised," he said brusquely, "a child of 
 seven years knows what the Church is, namely, the 
 saints, holy believers and lambs, who heed the voice 
 of their Shepherd. For thus the children confess, 
 'I believe in the holy Christian Church.' " 
 
 "Then this member of the Creed, 'communion of 
 saints,' expresses no new thought?" he queried. 
 
 "No, ' ' answered Luther. "And for that reason this 
 member, 'the communion of saints,' was not repeated 
 in ancient times, as may be seen from the exposition 
 of the Creed by Rufinus. But a marginal gloss was 
 affixed which explained holy Christian Church by 
 'communion of saints.' In the course of time it was 
 incorporated into the text, and we now repeat both." 
 The young man looked nonplussed. To him com- 
 munion here signified Lord's Supper, and was his 
 warrant for altar-fellowship. He reasoned thus: the 
 
 ist but not the polemicist, for here the scientific thing is 
 to get in your work and then get gracefully out of the 
 way, and that he learned from me." "No, no," vociferated 
 the flea, "that is the point I taught him!" "But it was 
 I," said the jigger, "it was I that taught him how to make 
 an opponent scratch and scratch and scratch without sur- 
 cease." "Bosh!" exclaimed the house-fly, "you are all 
 taking too much credit to yourselves. 'Tis we who taught 
 the defamatory polemicist how to get the material, going 
 as we do with equal facility from honey-pot to dunghill." 
 "But polemics must needs be ignescent," said the firefly, 
 "and we taught the scrappers how to strike fire." "So be 
 it," gasped the moth, "so be it ; yet you must all concede 
 
100 Little Journeys With Martin Luther 
 
 Creed says, communion of saints; all who believe are 
 saints; therefore, commune all who come. Finally 
 he said: 
 
 "Do you, or don't you, believe in the intercommun- 
 ion of saints? What do you say of allowing others 
 to commune at our altars?" 
 
 "Blessed is the man who hath not walked in the 
 way of the Sacramentarians, " he replied, "nor sat 
 
 that it was my progenitors who showed him how to riddle 
 the fabric of opposing argument with holes, which, after 
 all, is the main thing." "Nay, that is not the main thing," 
 countered a bumblebee from Philadelphia; "the main 
 thing is to do the nasty thing in a nice way — wear a soft 
 velvet dress and hide the stinger underneath — and that 
 we bumblebees taught the polemicist." 
 
 There was a deal more of like talk from other insects 
 till a ladybug from Iowa mounted a rose petal and said: 
 "It is not seemly that we spend our time in wrangling 
 when more weighty matters await our attention. I there- 
 fore offer a compromise declaration whereby the matter 
 shall not be settled to the detriment of any, but each shall 
 have the honor due him, to-wit: it shall be declared by 
 us that the polemicist is the composite product of all bug- 
 dom, how much each kind of bug has contributed being 
 left an open question for the present." And now 
 what? Aye, on all sides there was chirping, and whiz- 
 zing, and buzzing, and clatter of protest. Should all bugs 
 share the honor achieved by one division of bugs? 
 Nevermore ! 
 
 Now at this very moment came there upon the scene 
 a belated tumblebug that had pushed his sphere all the 
 way from Missouri. When he asked what all this ado 
 was about, the ladybug made bold to reply, saying : "Each 
 
Unequally Yoked Together 101 
 
 in the seat of the Zwinglians, nor followed the coun- 
 sels of the Zurichers." 
 
 The young minister's face flushed. 
 "If, as even you strict Lutherans say, the Sacra- 
 ment does not depend upon the belief or the unbelief 
 of the administrator, I can't see that it makes any 
 
 and every bug here present avers that its kind taught the 
 defamatory polemicist how to handle himself in the lists." 
 Then the tumblebug straightened up and bellowed with 
 exceeding great stomach: "Shut up, you little bugs and 
 big bugs, you rich bugs and poor bugs, and hearken unto 
 me ! Hold your peace, I say ; I 'm from Missouri ! It 
 was not your tribes, but it was mine that instructed these 
 dunderheads in this genteel art, for is it not plain that 
 we taught them: I. Where and how to gather the mate- 
 rial; II. How to round it out nicely, aye, even attrac- 
 tively; III. How to make it at one and the same time 
 offensive and defensive : (a) so it can be easily rolled to 
 its destination, and (b) not be touched by gainsayers 
 without odoriferous consequences ; and IV. How to place 
 in each contribution the ovum and the potential heat to 
 hatch another one, which is a very important thing in the 
 practice of this art. And now, if you do not accept what 
 I say," he fairly roared, "I 'm from Missouri, and I '11 
 show you!" Thereupon his worship got behind his big 
 ball and rolled it straight towards the assembly, which, 
 taking fright at the weight of this mode of argument, fled 
 for dear life. 
 
 And so the origin of ecclesiastical defamation, stench 
 and all, was settled without a dissenting voice in the con- 
 vocation at Bug House ; and, lo, even to this day, no big 
 bug nor little bug has been able to prove any other origin 
 for it. — E d i t o r. 
 
102 Little Journeys With Martin Luther 
 
 difference at what altar we commune, for we shall 
 always receive the same thing. ' ' 
 
 "Unless," interjected Luther impatiently, "unless 
 it were in consequence of their having first changed 
 the word and institution of God and explained them 
 otherwise than they ought, as the present enemies 
 of the Sacrament do. These doubtless have nothing 
 but bread and wine in the Supper, because they have 
 neither the word nor the instituted order of God, but 
 have perverted and changed it according to their own 
 conceits. ' ' 
 
 "Narrow, shameful, bigoted," the young minister 
 whispered to his companions. 
 
 "No, he is perfectly right, perfectly right," rejoined 
 the venerable father, who had just tucked his ban- 
 dana in the antipodes of his coat, drawn his finger 
 across his nose and was free now to attend to 
 business. 
 
 In a few moments he and the other members of 
 the committee were in private consultation. It 
 grew into a wrangle loud enough at times to be 
 understood. It was three against one. And the 
 three having the least argument did the loudest 
 talking. 
 
 While this was in progress, Luther, with hands 
 behind his back, paced the floor. 
 
 One of the strange ministers threaded his way 
 through the crowd and came up to Luther. Though 
 he spoke in a whisper, I heard him say: "I must 
 start home. This is a loose synod — very weak in 
 
 
Unequally Yoked Together 103 
 
 the knees. The Synodical Conference is the alone- 
 right-believing synod. Go to St. Louis. I will write 
 her most honorable president about you." 
 
 While this private interview was taking place, the 
 other ministerial intruder strained forward in his 
 pew, keeping tight eye-grip on the twain. So soon 
 as the bald man had withdrawn, he edged tiptoe to 
 Luther and talked in a whispered pur. 
 "God's grace has not been bestowed on you in 
 vain," I overheard. Then, after a bit, I caught: 
 "God has opened a great and effectual door to us 
 here in the South." Then piecemeal: "Tennessee 
 * * * Ohio Synod * * * whole truth * * * this 
 land * * * she only." And finally: "You will see 
 this clearly if you read The Error of Modern 
 Missouri." 
 
 So that is why these men were here: that is why 
 they had come south of the Potomac! I liked it not. 
 That is how the eagle watches the osprey, how the 
 raven watches the sick sheep. 
 
 At the table the discussion waxed warmer. Most 
 of what the young man was saying could be made 
 out. Coming again to where I sat, Luther stooped 
 over and said: 
 "The donkey has ventured on thin ice!" 
 
 That expressed it, for this unlicked cub theologue 
 was prating sentiment sans sense. 
 
 Gray with emotion was the face of the venerable 
 pastor. The other three were against him. His was 
 
 8 
 
104 Little Journeys With Martin Luther 
 
 a hopeless case: he could give them the arguments, 
 but he could not give them the brains to understand 
 the arguments. Finally he rose and exclaimed: 
 "I can no longer co-operate with you!" 
 
 Then he turned to the congregation. His eyes 
 were aflame. 
 
 "I declare here before God and the Church," said 
 he, holding up his right hand, "that I am opposed 
 to pulpit-fellowship and altar-fellowship with those 
 of different faith, and to secret societies of doubtful 
 or deistic character. Brethren, I cannot co-operate 
 with these men and shall withdraw. 'Try the spirits, 
 whether they be of God.' " Turning to Luther he 
 said: "Make thou a good confession." 
 
 Then he stalked out with a feeling of kinship to 
 the confessors of old. 
 
 The people were taken aback. Not even Ephraim 
 Munggold, who always acted as hostler, made a move. 
 Ephraim' s jaw hung low, as if he were trying to take 
 in the situation through his mouth. 
 
 Luther's comment to me was terse. 
 "Two divines who are antagonistic cannot walk 
 together. ' ' Then glancing at the remaining pastors, 
 of whom he did not seem to think highly, he said: 
 "The laity desire pure and firm teachers whom they 
 can trust." 
 
 This incident illustrates pretty well the conditions 
 which obtain in the United Synod of the South. The 
 conservatives come to synod smiling and depart pro- 
 testing, and the ensuing chapters begin and end in 
 
Unequally Yoked Together 105 
 
 the same way. Meanwhile, the eagle watches the 
 osprey and the raven watches the sheep. 
 
 The venerable father out of the way, the young 
 man ran his fingers through his hair, assumed an 
 air of importance and delivered himself of this: 
 
 "Animated by the spirit of love, the sundered 
 bodies of Protestants are working for union, and you 
 old-school Lutherans are standing in the way of it 
 and the answer to the Master's prayer that His fol- 
 lowers be one even as He and the Father are one, and 
 I don't know what else you can say." 
 "My dear sirs, what shall we say?" Luther rejoined. 
 "Our lot is that of the sheep which went to the water 
 with a wolf. The wolf entered the stream above, 
 the sheep below. The wolf began to accuse the sheep 
 of making the water muddy for him. The sheep 
 answered: 'How can I make the water muddy for 
 you, inasmuch as you are upstream and are making 
 it roily for me?' But, to be brief, the sheep had to 
 bear the blame. So these sectaries, who have kindled 
 the fire as they themselves lustily boast and call it 
 a blessing, are now trying to put the blame for divi- 
 sion on us. Who told Dr. Carlstadt to begin? Who 
 told Zwingli and (Ecolampadius to scribble? Have 
 they not done so of their own volition? We would 
 have gladly preserved concord and would still do 
 so; but they would not. Now, forsooth, we are to 
 blame!" 
 
 If the young man saw the force of this, he ignored 
 it entirely and let loose in a rhapsody on brotherly 
 
106 Little Journeys With Martin Luther 
 
 love. Luther squelched him by raising his hand 
 and saying: 
 
 "There is no rhetoric of sufficient force to hood- 
 wink an honest conscience. Accursed be the love 
 and peace purchased at the cost of God's Word" 
 
 "But you must admit," cut in the other member of 
 the committee, "that your exclusiveness stands in 
 the way of mending matters, just as they claim, and 
 that there is some ground for what they print." 
 Luther's face colored with indignation. 
 
 "They ought to be ashamed in the presence of the 
 people and not write such audacious lies," he ex- 
 claimed, rising to his feet. And now every sentence 
 was a hammer-blow. "They say peace should be 
 preserved and are constantly disturbing it, as every- 
 body knows. They also take delight in seeing this 
 evil spread. Again, they say the difference is a 
 little matter, and yet there is nothing which they 
 are so much concerned about as this very thing: no 
 time is left for anything else. In this they pose as 
 martyrs and saints, and whoever will not follow 
 them in their vagaries is no Christian and knows 
 nothing of Scripture or Spirit. ' ' 
 
 Truer words were never uttered of the audacity 
 and rapacity of sectarianism. 
 
 By this time our young man eloquent had recov- 
 ered sufficiently to essay a defense of the men who 
 give our weak brethren the right hand of fellowship 
 while they try to steal our sheep with the left. 
 
 "Upon acquaintance," quoth he meekly, "these 
 
Unequally Yoked Together 107 
 
 men always prove to be humble. They evince a fine 
 spirit in private intercourse." 
 
 "It is worse and more dangerous to fellowship 
 schismatics and sectaries who assume humility and 
 ingratiate themselves with the people," Luther ex* 
 plained. "That is what is meant by affiliating with 
 the Canaanites, that is, with those who distort and 
 yield God's Word." 
 
 "Well, sir," said the pastor of the parish in a mean 
 tone, "all I 've got to say is that such conduct as 
 you prescribe would render us deservedly unpopular 
 in any community." 
 
 "It is a dangerous and an offensive thing," Luther 
 replied with warmth, "and veritable idolatry to 
 strive in this manner for friendship, worldly favor, 
 wealth and power. Man is so blinded thereby that 
 he departs from the Word of God. Thus many in 
 our time have fallen away from the Word." 
 
 This was a deserved rebuke. To barter truth for 
 popularity is the act of a Judas. But these men 
 were actually not sure of the doctrine they taught 
 in the name of God. That was the amazing thing: 
 that was the shameful thing. Turning uneasily on 
 his chair, one of them said: 
 
 "What you assert is all very good, provided— pro- 
 vided we are right and all the other denominations 
 are wrong; but they are just as likely to be right as 
 we are." 
 
 Luther stepped closer to the table. His falcon 
 eyes were flashing fire. 
 
108 Little Journeys With Martin Luther 
 
 "Above all things," he exclaimed, "we must be 
 sure that the doctrine we preach is God's Word. 
 God be praised, I know positively that the doctrine 
 which I preach is the Word of God. I have now 
 banished from my heart all other doctrines of what- 
 soever name and have overcome those heavy cogita- 
 tions and temptations which sometimes tormented 
 me like this: Art thou the only man who has God's 
 Word pure and clear, and all the rest have it not? 
 In this way doth Satan, under the guise of God's 
 Church, vex and torment us. Verily in this case we 
 must not only be well armed with God's Word and 
 well grounded therein, but we must also have the 
 certainty of the doctrine, otherwise we shall not be 
 able to stand in the combat. A man must be able 
 to say courageously: I know with absolute certainty 
 that what I teach is solely the Word of the High 
 Majesty of God in Heaven, His final pronouncement, 
 the eternal, unchangeable truth, and whatsoever does 
 not agree with this doctrine is a fabrication spun by 
 the devil, false and bad. For God cannot lie: I have 
 His Word: that will not fail me." 
 
 Then he picked up a Bible. The committeemen 
 looked up as if they were shrinking from him. 
 Thus uncertainty cringes before conviction. Open- 
 ing the book, and pointing to the passage, Luther 
 said: 
 
 "Now St. Peter says here, 'If any man speak, let 
 him speak as the oracles of God.' This point is to be 
 kept well in mind: No man is to preach any- 
 
Unequally Yoked Together 109 
 
 thing unless he be certain that it is 
 God's Word." 
 
 Well said, thought I. You are an upright man 
 and would never risk lying and deceiving in the 
 name of Almighty God, as do those preachers who 
 confess that they do not know which denomination 
 is right. As he laid down the Bible, he concluded: 
 
 "I ask no vision and desire no miracle; neither 
 would I give credence to any angel that would teach 
 me otherwise than God's Word teaches." 
 
 Then he began again to pace the floor, for the 
 spirit was stirred up within him. 
 
 There was a short lull in which the committeemen 
 gave each other woebegone looks. And when the 
 silence seemed overlong and oppressive, the young 
 man of the long hair rose and said in a respectful 
 tone: 
 
 "If we were to concede that you are certain that 
 your doctrine is God's, could you not let others teach 
 as they please and not testify against them, but co- 
 operate in common work and dwell in love and 
 peace?" 
 
 "My dear sirs, no such love and peace for me," he 
 answered, facing about sharply. "Were I to murder 
 a man's wife and child and seek his life besides, and 
 then say to him: 'My dear friend, let us have peace. 
 We will love each other. It is not of such grave im- 
 portance anyhow that we should fall out over it.' 
 What would that man say? How very dear I should 
 be to him! Such is the conduct of the sects." 
 
110 Little Journeys With Martin Luther 
 
 The committee held a private consultation. 
 
 "Well, there 's no use of continuing this," said one 
 of them half aloud, "for he is a stubborn, hidebound 
 prophet. This obstinate old man will never do for 
 our United Synod." 
 
 Luther overheard the latter part of it and quickly 
 rejoined: 
 
 "That I refuse to enter into this union, you must 
 not ascribe to my obstinacy; but if you will deal at 
 all justly you must attribute it to my righteous con- 
 science and the necessity of my faith. The Lord 
 Jesus enlighten us and make us perfectly one." 
 
 "What! It is we who refuse to accept you, and 
 I'd have you understand that fully," the smart 
 young man declared with rising choler. "With your 
 unpopular notions and practices you couldn't stand 
 in any parish I know of. ' ' 
 
 Luther retorted with all the emphasis of his 
 soul: 
 
 "I would rather fall with Christ than stand with 
 Caesar!" 
 
 "Let 's adjourn," said one. 
 The words were scarcely uttered when another 
 raised his hands and pronounced the benediction. 
 
 It was abrupt, but it was all over, and Martin 
 Luther had been rejected by another Lutheran synod. 
 It was too bad. I felt for him and said, as we 
 mounted our horses: 
 
 1 'Well, this thing is deplorable. I suppose you will 
 try the General Council next. It is hard to tell what 
 
Unequally Yoked Together 
 
 111 
 
 will come to pass there. They are good fellows, 
 buW 
 
 "I do not know what will yet come to pass," he 
 interrupted with a smile that was tinctured with sor- 
 row, "but if I did, I should get no gray hair on that 
 account. ' ' 
 
 Our companion came and we rode away in the 
 lengthening shadows of the declining day. 
 
@@®@®®ag?®!S£g^§i 
 
 VII. THE KING'S BUSINESS REQUIRES HASTE 
 
 No wild enthusiast ever yet could rest 
 
 Till half mankind were like himself possessed. 
 
 -Cowper. 
 
 T was early the next morning. At 
 the garden gate our horses were 
 pawing and whinnying, impatient 
 to he off. 
 
 "If you are set on going," said 
 
 the miller, with whom we were 
 
 lodging, "the nags are saddled; 
 
 but I still wish you 'd settle on 
 
 biding a day with me." 
 
 Luther said he had a manuscript to finish and was 
 anxious to get back to the Shenandoah Valley. 
 
 "I reckon you 'd better start immejiately, if not 
 sooner," drawled our old mountaineer, "for the way 
 I 'm goin' to show you, to save climbing the moun- 
 tain, is right smart farther, and you '11 not git back 
 to the valley much afore nightfall nohow." 
 
 Saying we should set out in a few minutes, Luther 
 went to thank the housewife and bid her invalid son 
 farewell. We all felt that the death angel was hov- 
 ering near. 
 
 The mother pushed the door ajar, and Luther en- 
 tered, hailing the young man with a cheerful good- 
 morning and a heartfelt ' ' Grace and peace in Christ 
 Jesus." 
 
 (112) 
 
The King's Business Requires Haste 113 
 
 The boy, just verging on manhood, was lying in 
 the last stage of consumption. A ray of light strug. 
 gled through the morning-glories at the window, 
 slanted across the white hand on the counterpane and 
 fell on the Bible beside it, lighting its pages with 
 a golden glow. 
 
 Luther picked up the sacred volume — it was open 
 at the fourteenth chapter of St. John — read the sec- 
 ond and third verses, said a few words by way of 
 explanation and application, and then raised his eyes 
 and offered a terse, fervent prayer. That was his 
 way, for he was wont to say, "Few words and much 
 meaning is Christian: many words and little mean- 
 ing is heathenish." 
 
 Heaven seemed very near to us. Methinks when 
 a Christian falls asleep angels gather around to sing 
 a lullaby. 
 
 He then asked the youth what sort of a present 
 he would take with him for the dear Father in 
 heaven. The young man replied: 
 
 "Everything that is good, dear father— everything 
 that is good." 
 
 "But how can you bring Him everything that is 
 good, seeing you are nothing but a poor sinner?" he 
 asked in a tone of surprise. 
 
 "Dear father, I will take to my God in heaven a 
 penitent, humble heart sprinkled with the blood of 
 Christ." 
 
 1 * Truly, ' ' exclaimed Luther, ' ' this is everythinggood. 
 Then go, dear son; you willbe a welcome guestto God. ' ' 
 
114 Little Journeys With Martin Luther 
 
 And he laid his hand upon his head and blessed 
 him. 
 
 When we were out of the room, Luther turned 
 to the mother. "Be of good courage," he said. 
 "Whether we live or die, we are the Lord's. We 
 Christians ought not to grieve: we know it must be 
 thus. We have the absolute assurance of eternal 
 life, for God, who has promised it to us through His 
 Son, cannot lie. I sent a saint to heaven; yes, I sent 
 two thither. If I could bring my daughter back, 
 and she could fetch me a kingdom, I would not 
 doit." 
 
 Thus he tried to ease a wounded heart with the 
 balm that had healed his own. For this fruitage of 
 pain Paul blessed God, "who comforteth us in all 
 tribulation, that" — and let me lay stress on it — 
 "that we may be able to comfort them which are 
 in any trouble. ' ' 
 
 Now a whinny penetrated the hall and told us 
 plainly that it was high time we were in our saddles. 
 
 We thanked the miller and set out in a lope, as 
 the horses would have it. The road followed the 
 stream, and projecting hills soon hid the white cot- 
 tage that had so generously entertained the three 
 of us and would probably ere set of sun receive an- 
 other guest, grim, silent, unbidden. 
 
 Our steeds soon rued their impatience and settled 
 down to a slower pace. 
 "Ah, what numerous kinds of death we human be- 
 ings are subject to," Luther remarked, still thinking 
 
The King's Business Requires Haste 115 
 
 of the scene in the cottage. "We feel and see almost 
 nothing but disease: as many as there are members 
 of the body, so many are the diseases. ' ' Then, after 
 a moment's reflection, he added: "Death, which is 
 the penalty for sin, becomes for Christian men, 
 through the tender mercy of God, an end of sin and 
 a beginning of life and righteousness. This is the 
 might of faith: it mediates between death and life, 
 transmuting death into life and immortality.' ' 
 
 The ancient interposed some question pertaining 
 to sects; but Luther did not hear him and concluded 
 by saying: 
 
 "This life is life in embryo before our true birth 
 to immortality." 
 
 The old man repeated his question. Luther did 
 not hear him. A field of daisies had caught his eye. 
 
 "Also the flowers of the field must needs be our 
 doctors of divinity and our preceptors," said he. 
 "For behold how they come forth so tastefully 
 gowned in fascinating colors, and yet none of them 
 worries or so much as gives a thought to how it shall 
 grow or what color it shall have, but just lets God 
 care for all that. And without any of its care or 
 assistance God gives it such beautiful raiment that 
 Christ declares King Solomon in all his splendor was 
 not so beautiful as one of these. Now since He 
 clothes so many flowers in divers colors so that each 
 variety has its own distinctive garb and outshines 
 all the world's splendor, why can we not trust Him 
 and believe that He will provide our raiment, too?" 
 
116 Little Journeys With Martin Luther 
 
 Our mountaineer put his question again. Inter- 
 rogations are the hooks with which men fish for 
 information. When they do not make a catch the 
 first time, they cast the line again. But Luther was 
 still rapt in his subject. 
 
 "We say cledo instead of credo just as a little 
 child says dole for roll," he remarked. "Ah, our 
 Lord knows full well that we are poor little children. ' ' 
 
 "What I was askin' about," said the old man, "is 
 a new sect as has come in from the Yankees and says 
 there is no disease, and that it 's all imagination." 
 He scratched his head as if perplexed, and added: 
 "But all these different meetin '-house quacks act so 
 holy-like. That 's what gits me. ' ' 
 
 "But doesn't our Savior call these false teachers 
 wolves in sheep's clothing?" asked I. 
 
 "Yes, that be so," he drawled, "and I should have 
 taken the hint: wolves always turn their snouts 
 towards heaven when they howl. ' ' 
 
 "Dear Lord, ' ' prayed Luther, "help that we remain 
 pious sinners and do not become sanctimonious blas- 
 phemers!" Then, turning to the old man, he said: 
 "No error so crass but it finds adherents." 
 
 "But these be pesky critters. They say it be sin 
 to take or give medicine — even catnip tea." 
 
 "We certainly may use bodily remedies as good 
 creatures of God," Luther replied, "for commonly 
 He operates only through means. Once upon a time 
 our burgomaster asked me if it were against God 
 to use medicine, for Carlstadt had taught publicly 
 
The King's Business Requires Haste 117 
 
 that he who is sick should take no medicine, but com- 
 mend his case to God and pray that His will be done. 
 Whereupon I put this counter question to him: Do 
 you eat when you are hungry? He answered, yes. 
 Then I said, So you may also use medicine, which 
 is just as much a creature of God as meat and drink 
 or aught else we use for the support of this life." 
 
 "If them 'ere Christian Scientists would jist quit 
 eatin' it sure would put an end to their tomfoolery," 
 our old sire chuckled. "They 'd be like the Dunk- 
 ards that put their kind under water to make bap- 
 tism like the burying of Christ: if they 'd keep 'em 
 under three days, there would n't be any of them left 
 to pester Lutherans. But that Papist, who lives in 
 the hollow where you turn off to Lentz's, says all 
 these sects come out of Luther's work, and especially 
 out of translatin' the Bible. Howsumever — " 
 
 "The Papists with their grand argument," Luther 
 cut in with warmth, ' 'are like a man who should say, 
 Had God not created good angels, there would be no 
 demons, for it was from among the good angels that 
 they came. In the same way Adam blamed God for 
 giving him the woman. Had God not created Adam 
 and Eve, they would not have sinned. It would fol- 
 low from this fine reasoning that God alone was the 
 sinner and that Adam and his children were all pure, 
 pious and holy. From Luther's doctrine have arisen 
 many troublesome and rebellious spirits; therefore, 
 say they, Luther's doctrine is of the devil. But St. 
 John also says, 'They went out from us, but they 
 
118 Little Journeys With Martin Luther 
 
 were not of us.' Judas was one of Christ's disciples: 
 then, according to this logic, Jesus Christ is a deviL ' ' 
 The energy of this reply seemed to please the 
 mountaineer: he was listening intently. 
 
 "It was the same with the Bible under the Pope," 
 Luther continued, his horse taking advantage of the 
 rider's preoccupation and coming to a stop. "It was 
 publicly denounced as an heretical book and charged 
 with giving rise to the most damnable heresies. And 
 now the cry is, "The Church, the Church, above and 
 against the Bible!' Emser, the wise Emser, hardly 
 knew what to say about the translating of the Bible. 
 Perhaps he had not yet decided whether it was right 
 that it should ever have been written. ' ' He prodded 
 his horse. "Who goes there?" he asked. 
 
 Looking ahead, we saw three men on horseback. 
 Two of them were clad in coats of odd style and wore 
 wide-brimmed, black hats. 
 
 "Them be Dunkards," our companion answered. 
 
 "They are odd fellows, ' ' Luther remarked, no doubt 
 alluding to their garbs. 
 
 "Yes," the mountaineer replied, stroking his beard, 
 "they be a peculiar people, zealous of kissin' one 
 another an' of a partic'lar style of clothes. The 
 men-folks won't wear buttons on their coats, which, 
 say they, be sin; and the wimen won't wear hats, 
 but slop-bonnets — which is their religion." 
 
 "Are we to get into heaven with our clothes," 
 Luther exclaimed, "though we must stay out witb 
 this flesh, skin and hair as it now is!" 
 
The King's Business Requires Haste 119 
 
 In a short time we overtook them and found they 
 were all three preachers — one a Campbellite, a thin, 
 clean-shaven, leathern-faced man of about forty-five, 
 and the other two, Dunkards. Upon invitation, we 
 trotted along with them, forming a cavalcade of 
 unusual size for that lonesome section. They were 
 discussing temptation and Luther soon had a hand 
 in the controversy. Is temptation sin? That was 
 the subject which was bothering them. 
 
 "The devil tormented the Savior himself," said 
 Luther; "but provided he bear not off the soul all 
 is well. You cannot prevent the birds from flying 
 over your head, but you can prevent them from build- 
 ing nests in your hair." 
 
 The larger of the Dunkard brethren stroked his 
 beard, the corners of which, in obedience to Mosaic 
 precept, had not been marred with ungodly shears; 
 and he stroked it with that soft pur of unctious piet- 
 ism, meanwhile closing his eyes. He always closed 
 his eyes when he tried to think. Presently he opened 
 them, and, turning towards Luther, said in a soft 
 drawl: 
 
 "Albeit the onslaughts of Satan be no sin in us, the 
 thing is how to get shut of the pesky adversary." 
 
 "The best way to expel the devil, if he will not 
 depart for texts of Holy Scripture, is to jeer and flout 
 him," Luther replied. "When the devil comes to me 
 at night, I give him these and like answers: 'Devil, 
 I must sleep now, for it is God's command and order 
 9 
 
120 Little Journeys With Martin Luther 
 
 to labor by day and to rest and sleep by night.' 
 Then, if he charges me with being a sinner, I say to 
 spite him, 'Holy Satan, pray for me!' or else, 'Phy- 
 sician, heal thyself!' To-day, when I awoke, the 
 devil said to me, 'Thou art a sinner!' I retorted, 
 'Tell me something new; I knew that long ago.' " 
 Then he told how one must always stand firm upon 
 Christ, otherwise the battle is lost; dwelt on the 
 advantages that accrue to the Christian who over- 
 comes temptation, and concluded by saying: "A 
 preacher is made efficient through temptation. ' ' 
 
 That was a clue to his calling. Immediately the 
 smaller brother of the unmarred beard smacked his 
 lips and said: 
 
 "Be you the man the Lutherians had at their big 
 meetin' yesterday?" 
 
 "Yes, I am the man," replied Luther somewhat 
 absently, for he was admiring the scenery in the gap. 
 
 "Ah, yes," the spare Campbellite remarked, "your 
 people are very strong and set in their ways — have 
 a human name and a man-made creed." 
 
 A Campbellite, be it observed, is a man who tries 
 to monopolize the Christian name, thinks he can con- 
 fess Christ without a credo, an "I believe," and 
 struts around with a chip on his shoulder, ever 
 ready, as Butler's Hudibras would say, to prove 
 his doctrine orthodox by Campbellistic blows and 
 knocks. 
 
 Several orioles — like bits of sunshine incarnate 
 and vocal — were darting in and out of the laurel- 
 
The King's Business Requires Haste 121 
 
 bushes and stunted pines. Luther was watching 
 them so intently that he did not hear the click of the 
 Campbellite's polemical sword as he drew it from 
 its scabbard. 
 
 "The parson wants to know if it be right for us 
 to go by the name Lutheran," said the mountaineer. 
 "You didn't hear him ask." 
 
 "Cease, my dear friends, to cling to these party 
 names and distinctions — away with them all!" ex- 
 claimed Luther. 
 
 Humph, thought I, score one for the Campbellite. 
 
 "You are more liberal, of wider mental horizon, 
 than your people generally are," the Campbellite 
 responded in flattering tone. "They stick to a man- 
 made creed and act as if they believe in Luther for 
 their salvation." 
 
 "They do not believe in Luther, but in Christ him- 
 self!" Luther promptly rejoined, not without right- 
 eous indignation. "The Word holds them and they 
 hold the Word: Luther they let slide, be he scamp or 
 saint. God can speak as readily through Balaam as 
 through Isaiah, through Caiaphas as well as Peter; 
 yes, through a donkey. With those I also hold. 
 For I myself do not know Luther, and I don't want 
 to know him either; neither do I preach anything of 
 him, but of Christ. The devil may get him — if he 
 can; but he shall let Christ alone in peace." 
 
 That was energetic. The Campbellite scratched 
 his head: he had taken the wrong measure of his man. 
 
 "It is enough," said he, "to declare you are a 
 
122 Little Journeys With Martin Luther 
 
 Christian, not a Lutheran, Episcopalian, or what not, 
 if you are asked." 
 
 "Verily, in such a case you must not use verbal 
 reeds, but confess Christ freely, whether He has been 
 preached by Luther, Claus or George," declared 
 Luther most emphatically. "Let the person go, but 
 you must confess the doctrine." 
 
 "0 my dear sir," Alexander Campbell's disciple 
 interrupted, "it 's not necessary to confess doctrine 
 after any man — simply confess the Gospel. I 'd like 
 to know where 's your Bible for more?" 
 
 Turning around in his saddle, Luther instantly 
 quoted from St. Paul to Timothy: "Be not thou 
 therefore ashamed of the testimony of our Lord, nor 
 of me his prisoner." Then, holding the rein in his 
 left hand and gesticulating with his right, he said: 
 "If Timothy's confession of the Gospel had sufficed, 
 Paul would not have commanded that he should not 
 be ashamed of him; not that Paul alludes to himself 
 as Paul, but that he refers to himself as one who is 
 a prisoner for the sake of the Gospel. Now, if Tim- 
 othy had said, I do not hold with Paul, nor with 
 Peter, but with Christ, and nevertheless knew that 
 Peter and Paul taught Christ, he thereby would 
 indeed have denied Christ himself, for Christ says 
 of those who preach Him: 'He that receiveth you, 
 receiveth Me; he that despiseth you, despiseth Me.' 
 Why? Because the treatment accorded His servants 
 who carry His message is regarded as identically the 
 same as if He himself were thus treated." 
 
The King's Business Requires Haste 123 
 
 The Campbellite sat brooding. The brethren with 
 the unmarred beards had been silent all the while. 
 But the old mountaineer, a Lutheran in every fiber, 
 turned and said: 
 
 "It 'd be wrong, then, wouldn't it, for a body to 
 be ashamed o' Luther, and kind o' shrink from bein* 
 called a Lutheran?" 
 
 "If you deem Luther's doctrine evangelical and 
 that of the Pope unevangelical," he replied, putting 
 the case in the concrete, "you must not heedlessly 
 throw Luther aside; otherwise you also cast aside 
 his doctrine which you acknowledge to be 
 Christ's. But you must speak thus: Be Luther 
 knave or saint, that does not concern me; his 
 doctrine is not his own, but the teaching of Christ 
 himself." 
 
 "And I reckon you also hold to a creed like the rest 
 of the Lutherans," the Campbellite asserted with 
 petulance, jerking his bridle viciously. 
 
 "At Augsburg in the year 1530," Luther replied 
 calmly and impressively, bringing his horse neck to 
 neck with the Campbellite 's, "we presented to his 
 majesty, the Emperor, a Confession upon which, as 
 it reads in its original sense and is understood and 
 accepted by our churches, we still mean to stand by 
 the grace of God." 
 
 The face of Alexander Campbell's disciple turned 
 red. A word for a creed is to a Campbellite what 
 a prod for the Pope is to a Romanist: it is a chal- 
 lenge. But before he could say aught, one of the 
 
124 Little Journeys With Martin Luther 
 
 Dunkards looked wise, smacked his lips, opened his 
 mouth and spoke to the Campbellite, saying: 
 
 "My dear brother in the Lord, there is a measly 
 worm on your sleeve." 
 
 Using middle finger and thumb as a catapult, he 
 sent the caterpillar a distance which nothing but his 
 theological ire would have made possible. 
 
 " 'Tis a type of the devil in its crawling locomotion, 
 and bears his colors in its changing hue," Luther 
 remarked. 
 
 I thought this observation would give the conver- 
 sation a new trend; but the Campbellite was more 
 concerned about fighting creeds than fighting the 
 devil So he wheeled around sharply and said: 
 
 "And you tie up the Church and all future genera- 
 tions in your creed as tightly as Lazarus was wound 
 in his grave-clothes!" 
 
 "We," Luther replied, ignoring his opponent's 
 sneer, "do not at all doubt that this, the doctrine 
 of our Church, is certainly the eternal, identical, har- 
 monious doctrine of the true Catholic Church of God, 
 given through the prophets, Christ and the apostles, 
 and that it accords with the Apostolic and Nicene 
 Symbols, the ancient holy Councils, and the under- 
 standing of the pure primitive Church. And hence, ' ' 
 he spoke deliberately and shook his forefinger im- 
 pressively, ' 'and hence we regard it also as necessary 
 for the honor of God, right worship, the salvation 
 of many people and for the planting and strength- 
 ening of true faith in our successors that the con- 
 
The King's Business Requires Haste 125 
 
 tents of these very doctrines which we set forth and 
 teach in our churches, Confessions and Catechism be 
 preached and held in concord in all our churches." 
 
 "That be jist the way of it," our mountaineer de- 
 clared, "jist the way." 
 
 It must have been trying on this veteran to keep 
 his sword in its scabbard and only nod approval 
 occasionally. 
 
 The Campbellite was angry. With flushed face 
 he rejoined: "I, sir, hold that it is and always will 
 be wrong to set up creeds and make their subscrip- 
 tion a condition of church-membership. They divide 
 the Church. Further, I hold that the Bible is the 
 all-sufficient basis for the union of all sections of the 
 Church. Creeds? Creeds are useless, and worse— 
 they are sinful. 'One faith, one Lord, one baptism,' 
 that is, believers' baptism. The Bible, the Bible 
 only, and no creeds ! ' ' 
 
 "That is not enough!" Luther replied promptly. 
 And the man himself had just demonstrated that it 
 was not enough when he added his explanation of 
 baptism to the Scripture passage he quoted. As 
 logicians, some people twist ropes for their own 
 hanging and whistle in blissful ignorance of the con- 
 sequence. "That is not enough," Luther continued. 
 "Muenzer went trembling to his death, took the 
 Bible and said he believed all that the Book contains. 
 But that is not enough, one must baptize the babe." 
 
 "It is enough!" Alexander Campbell's disciple ex- 
 claimed, waxing more waspy. "I 'd like to know 
 
126 Little Journeys With Martin Luther 
 
 what right you have to hold anybody to anything but 
 Scripture. ' ' 
 
 "It is indeed true," said Luther calmly, "that in 
 divine matters we should teach nothing aside from 
 the Scriptures, as St. Hilary writes. That means no 
 more than that we should teach nothing else. But 
 that one should not employ more words, or use other 
 phrases, than those employed in Scripture, cannot be 
 observed, and especially not in controversy. And 
 when heretics recklessly essayed to falsify things 
 and distort the word of Scripture, it was impera- 
 tively necessary to comprehend in a brief summary 
 the sense of Scripture as established by so many 
 passages. ' ' 
 
 It is doubtful if Alexander Campbell's disciple 
 saw the point. 
 
 "A creed 's unwarranted, it 's an outrage!" cried 
 he. "My church 's got none, I 've got none, and may 
 God ever keep us from framing one!" 
 
 "Oh, pshaw, Mister Parson," said the aged moun- 
 taineer, ere Luther could utter a word, "talk be 
 cheap; but it ain't so cheap in these here mountains 
 as it is among the Yankees. ' ' So saying, he stroked 
 his long, white beard slowly. 
 
 We had entered a little valley — an emerald gem it 
 was, with sunlit fields and shaded cabins — and 
 the old sire was now riding at the side of the 
 Campbellite. Still stroking his beard reflectively, 
 he said: 
 
 "Say, mister, you-all have got a creed, an' I kin 
 
The King's Business Requires Haste 127 
 
 prove it. What ails you is that you be too dumb to 
 know it, or else too sneakin' to let on." 
 The Campbellite went off at a tangent. 
 
 ' ' Oh, jist keep your coat and wammus on. I reckon 
 I kin prove what I say. I 'm a Lutheran as is n't 
 ashamed of the old father what licked the Pope to 
 a frazzle. Look here, Mister Preacher, do you be- 
 lieve in God the Father almighty, maker of heaven 
 and earth?" 
 
 4 'Of course I do," he answered in anger that, no 
 doubt, blinded his perception. ' 'Why ask such a silly 
 question?" 
 
 "And in Jesus Christ, His only Son, our Lord?" 
 the old man asked, looking him in the eye. 
 
 "To be sure." 
 
 "Who was conceived by the Holy Ghost, born of 
 the Virgin Mary?" 
 
 The Campbellite saw the drift of things. He 
 hesitated. 
 
 "You don't believe that, don't you?" the old man 
 queried in taunting tone. "You don't believe Christ 
 is God's Son and Mary's Son, eh? Well, if you 
 don't, you 're no Christian, that 's all!" 
 
 The taunt was too much. "I am a Christian. I 
 do believe it," he answered. 
 
 ' ' Oh, all right then, ' ' our ancient said, "you believe 
 that. So we be quits on that pint. Now, do you be- 
 lieve He suffered under Pontius Pilate, was crucified, 
 dead, and buried?" 
 
 There was no reply. With flushed face and com- 
 
128 Little Journeys With Martin Luther 
 
 pressed lips our Campbellite gazed stolidly at the 
 pommel of his saddle. Amazed that a minister 
 would hesitate to confess Christ, Luther looked at 
 him with pitying eye and said: 
 
 "Christ saith, 'Whosoever therefore shall confess 
 Me before men, him will I confess also before My 
 Father which is in heaven. But whosoever shall 
 deny Me before men, him will I also deny before My 
 Father which is in heaven. ' ' ' 
 
 "Sir," said he, without looking up, "I believe as 
 firmly as this old codger ever did that Jesus Christ 
 suffered under Pontius Pilate, was crucified, dead, 
 and buried." 
 
 "Why, of course you believe it, but why didn't 
 you say so right away?" the mountaineer said 
 calmly. "Now, do you believe He descended into 
 hell?" 
 
 "No, not a bit of it! " he exclaimed with the anima- 
 tion of new hope. 
 
 "You don't, don't you? Well, we'll see," quoth 
 our examiner, stroking his beard. "St. Peter says, 
 Christ was 'put to death in the flesh, but quickened 
 by the Spirit, by which also He went and preached 
 unto the spirits in prison,' that be, them as was dis- 
 obedient in the days of Noah. Do you believe that? ' ' 
 
 "Yes," he answered faintly, with eyes riveted on 
 the pommel. 
 
 "Well, that 's all the same," our venerable father 
 commented, "all the same. Now, do you believe that 
 the third day He rose again from the dead, ascended 
 
The King's Business Requires Haste 129 
 
 into heaven, and sitteth at the right hand of God the 
 Father almighty, from thence He shall come to judge 
 the quick and the dead?" 
 
 "Brethren," exclaimed Alexander Campbell's dis- 
 ciple, "I forgot to stop at Sister Mary Ann Pratt's. 
 I must do what the Good Book says, 'Visit the wid- 
 ows in their affliction. ' " So saying, he wheeled his 
 horse around. 
 
 "Naw, ye don't," cried our father, clutching the 
 bridle of his opponent's horse. 
 
 1 ' The King's business requires haste, ' ' protested the 
 recusant. 
 
 "Naw, ye don't back-track jist yet. I calkerlate 
 you '11 answer me that question fust." 
 
 We gathered around the principals. The brethren 
 of the unmarred beards looked on with sheepish 
 faces, for, though they sympathized with their trav- 
 eling companion, they remembered discussions of 
 their own with this Lutheran patriarch and dis- 
 creetly kept silence. My good father Luther was 
 quite disgusted. 
 
 "Is this to act the part of a faithful theologian?" 
 he asked. "Can you feel a serious interest in your 
 cause and thus leave your auditors in suspense, and 
 your arguments in a state that confuses and exas- 
 perates them, while you, nevertheless, wish to ap- 
 pear as having given honest satisfaction and open 
 explanation?" 
 
 It was in vain that the discomfited disciple of 
 Campbell struggled to get out of the mountaineer's 
 
130 Little Journeys With Martin Luther 
 
 clutches. He kept his hold on the bridle and his 
 tongue on the matter in hand. 
 
 "If you don't believe it, you 're no Christian," he 
 declared defiantly. "Now, do you, or don't you? 
 Yes or no?" 
 
 Finally our mountaineer's taunting insistence 
 turned hesitation into painful suspense and the 
 Campbellite mumbled most shamefacedly that he did 
 believe it. 
 
 Thereupon the old man, still holding the horse by 
 the bridle and looking the minister in the eye, said 
 curtly: "Do you believe in the Holy Ghost?" The 
 battle was lost to the Campbellite, as it was, and he 
 said yes, for it was to his advantage to put an end to 
 the suspense, especially since it required nothing but 
 honesty and promptness from him. The old man put 
 each successive clause of the sentence and received 
 the same affirmative reply. When the last answer 
 was given, he exclaimed triumphantly: 
 
 "There now, that was the Apostles' Creed, and you 
 confessed every word of it! Didn't I tell you that 
 you-all had a creed, but that you are too dumb to 
 know it or too deceivin' to come out with it? Now 
 you may go!" 
 
 And Alexander Campbell's disciple did go; in fact, 
 he went with unseemly haste to visit Sister Mary 
 Ann Pratt in her afflictions. As he rode away, he 
 had the effrontery to turn and say to us: 
 
 "I shall pray for you in your bondage. May the 
 good Lord bring you to the knowledge of the truth. ' ' 
 
The King's Business Requires Haste 131 
 
 Well, the aged mountaineer had handled his point 
 nicely and deserved the compliment he got from 
 Luther. He was a warrior who knew how to draw 
 the Sword of the Spirit. A little later, he left us, 
 and we were loth to see him go. We had our last 
 glimpse of him when the strains of a hymn drew our 
 attention to the mountain. He was jogging along a 
 bit of level road singing at the top of his voice: 
 
 "My Church! my Church! my dear old Church! 
 My fathers' and my own," 
 
 and swaying his body to the rhythm of the tune. 
 
 Now that the patriarch of the mountains was out 
 of the way, the Dunkards talked some — in fact, a 
 deal; but they did not say much. The reader will 
 understand what bright theologians they were when 
 it is stated that one of them, to prove it sinful for 
 women to wear their hair in knots on top of their 
 heads, cited these words from the seventeenth verse 
 of the twenty-fourth chapter of St. Matthew: "top 
 not come down!" However, they also soon left us 
 to visit a widow in her affliction. Luther character- 
 ized them quite well when he said to me: 
 
 "I would give all my fingers, save three to write 
 with, could I find divinity so light and easy as they 
 take it to be." 
 
 Left thus to travel alone, we made better prog- 
 ress; but it was late, long after the appearance of 
 the stars, when we arrived at the old manse at the 
 edge of the Shenandoah Valley. It was a spacious, 
 
132 Little Journeys With Martin Luther 
 
 one-story frame building with large porches, sup- 
 ported by huge columns, a relic, no doubt, of colonial 
 days. The family was hospitable, and the good- 
 wife's maiden sister, an elderly dame, much given 
 to much snuff, was one of the kindest women I ever 
 met. She never permitted the domestics to scatter 
 anything but snuff to kill moths, "for," said she, 
 "if the poor things must be killed, let them die in a 
 paroxysm of joy by exploding of a good sneeze!" 
 
 We spent some very pleasant days at this home. 
 Luther devoted his forenoons to writing a treatise 
 on The Antichrist, and I scoured fields and 
 dells when not acting as his amanuensis. He usu- 
 ally worked at a fever-heat, and very often, it 
 seemed, with the enemies of the cause in his mind's 
 eye. Once, when I alluded to this, he said: 
 
 "When roused to anger, I become firmer and keener 
 witted. All my temptations and enemies are put to 
 flight. I never write or speak better than when 
 excited. ' ' 
 
 This sojourn was pleasant and profitable. I was 
 sorry the evening Luther handed me a letter and 
 said: 
 
 "I think that to-morrow or the day after, we shall 
 breakup and go." 
 
 The letter was from the president of one of the 
 synods in Pennsylvania which belong to the General 
 Council. 
 
VIII. BRETHREN BLAND AND OTHERWISE 
 
 Oftentimes excusing of a fault 
 Doth make the fault the worse by the excuse ; 
 As patches, set upon a little breach, 
 Discredit more, in hiding of the fault, 
 Than did the fault before it was so patched. — Shakespeare. 
 
 HREE days later we were sitting 
 in the office of a hotel in South- 
 eastern Pennsylvania, waiting for 
 the opening hour of the collo- 
 quium. Luther was leafing through 
 a magazine and I was trying to 
 recall what I had read concerning 
 the origin of the General Council 
 
 "Aside from bare annals," said I, turning from the 
 window to Luther, "I doubt if there is anything at 
 all like trustworthy history. Anyhow, the more 
 readable, the less reliable. ' ' 
 
 "Who could write history and tell the truth without 
 engendering enmity?" he asked, not divining my 
 bent of thought. "It calls for a gifted man with a 
 lion heart to write the truth unafraid." 
 
 "Evidently," said I. "And the partisan lacks the 
 first requisite of the historian simply because he is 
 a partisan. But I have been brooding over the his- 
 tories of our synods. If you read one, certain men, 
 motives and movements were all right; if you read 
 another, the same men, motives and movements were 
 (133) 
 
134 Little Journeys With Martin Luther 
 
 all wrong.* And these warped and perverted things 
 are labeled 'History.' Bah!" 
 
 "Verily, they should be written with the greatest 
 care, faithfulness and accuracy," Luther replied, 
 seeing that my choler was rising. "But, methinks, 
 that will nevermore be unless the method which 
 obtained among the Jews is re-established." Then 
 he threw the magazine on the table and bit his lip a 
 moment. "In the meantime," he added with a smile, 
 looking me in the eye, "in the meantime we shall 
 have to take our histories as they are and now and 
 then make observations for ourselves and judge 
 whether or not the author veers from his course on 
 account of bias and praises and censures too much 
 or too little according to his feelings towards people 
 and things, just as under this loose government the 
 teamsters adulterate the wine in its transit over land 
 and water, and make it impossible to procure the 
 pure juice of the vine, and we have to put up with 
 it and be glad none the less that we get the most of 
 the wine or — some of it." 
 
 "Glad? Nay, not a bit of it," I rejoined. "I wish 
 the whole tribe had writers' cramp instead of 
 
 *The recent history of a district synod in connection 
 with the Council is a distressing case in point. If it is 
 not a fifty-year-old grudge, it is very unfortunate in 
 method and language. However, it is less insidious and 
 baneful than some others, for, since it brings dishonor 
 upon those who published it, it cannot harm those whom 
 it belabors. — Editor. 
 
Brethren Bland and Otherwise 135 
 
 writers' itch. Then they would quit scratching. 
 Anyhow, what good is there in these graveyard 
 polemics? I 'm sick and tired of it all. What dif- 
 ference does it make what the men of a certain synod 
 were twenty-five years ago, fifty years ago, seventy- 
 five years ago, a hundred years ago? The question 
 is, What are the men of that synod right now? That 
 is the only question worth while. Am I to refuse my 
 hand to a fine, clean young man because he has not 
 acknowledged the fact that his grandsire was a 
 chicken thief? Must a man declare in sackcloth and 
 ashes that he has the bellyache because his synodical 
 great-grandfathers ate green apples?" 
 
 Luther leaned back in his chair and laughed, and 
 the more he laughed the more was I nettled. 
 
 "Well, yom may make merry if you will," said I 
 curtly; "but I have come to the place where I can 
 no longer stand this sort of thing with equanimity. 
 Why don't they tell some of the good, and beautiful, 
 and noble things; why — " 
 "They are veritable hogs," intercepted Luther, 
 "who care nothing for the roses and violets in the 
 garden, but are wholly bent on poking their snouts 
 into the muck." 
 
 The clock struck the half -hour. We dropped the 
 subject and walked down to the church. It stood 
 back from the street and about a score of sleek, well- 
 fed men of God were grouped in front of it. 
 
 All these dominies, save one, wore either clerical 
 
 10 
 
136 Little Journeys With Martin Luther 
 
 vests or dickies. That lone exception must have felt 
 as if he did not have all his clothes on. But I like 
 not this gear inasmuch as the weightiest reason for 
 wearing it smells of soiled linen. Worn to save 
 launderer's bills, clerical vests are passable; to 
 advertise the preacher, questionable; for style, 
 abominable. 
 
 But these, I would have you understand, were all 
 congenial and magnetic men. They were swapping 
 experiences, and Luther was soon the soul of the 
 company. No matter where he sat, that was the 
 head of the table. 
 
 "Sermons at conferences and synods are, as a rule, 
 poor efforts," the elderly man with side-whiskers 
 was saying. "It is almost impossible to feel free 
 while preaching to ministers." 
 
 "I do not like to see Pommer, Jonas, or Philip at 
 my services," said Luther, "for they know it all 
 better than I do." 
 
 "But what do you do then?" queried a young 
 pastor. 
 
 "I hold the cross before me and say: 'Avaunt, 
 Philip ! ' Then I take courage and make-believe I am 
 the first orator of the day. Nor do I preach to them, 
 but to my Lena, John, Elsie — these I keep in mind. ' ' 
 
 "Many a time after preaching," remarked the 
 elderly minister, "I have felt like kicking myself." 
 Luther smiled, yet there was something sympa- 
 thetic in his countenance. 
 
 "Sometimes," quoth he, "on coming down from 
 
Brethren Bland and Otherwise 137 
 
 the pulpit, I spit on my preacher's gown and say: 
 'Pooh! how you did preach! You surely made a 
 pretty mess of it, not so much as sticking to the out- 
 line you prepared." Then the smile faded away, and 
 a sober look came in its stead. ' 'And yet," he added, 
 1 'just that sermon was praised by the people as being 
 better and finer than any I had delivered in many a 
 day. I hold that this matter of preaching is vastly 
 different from what we think it is." 
 
 So Luther's heart, with its fears and its trials, 
 was like every other good preacher's, save that it 
 was bigger. And it is just this open-heartedness of 
 his which goes so far in explaining the universal 
 admiration which he receives. This hero is not a 
 demigod, but a brother, and men love him. 
 
 "The best preacher," he continued, "is one of 
 whom we can say after hearing him: This is what he 
 said. On the other hand, he is a poor stick of whom 
 it may be truthfully said: I do not know what he 
 said." 
 
 "Still the matter of polish should not be neglected," 
 observed a bantam who had not yet moulted his sem- 
 inary feathers. "The Sword of the Spirit is worthy 
 of the best hilt we can give it." 
 
 This youngster parted his hair in the middle and 
 wore a monocle. I liked it not. 
 
 "A heavenly mind 
 May be indifferent to her house of clay, 
 And slight the hovel as beneath her care; 
 But how a body so fantastic, trim, 
 
138 Little Journeys With Martin Luther 
 
 And quaint in its deportment and attire, 
 
 Can lodge a heavenly mind — demands a doubt.*'* 
 
 "Albert Duerer, the famous painter of Nurem- 
 berg," replied Luther patiently, "used to say that 
 he took no pleasure in paintings surcharged with 
 colors, but in those of a less ambitious kind. I say 
 the same of sermons." 
 
 "But we must pay some attention to the aesthetic 
 tastes of the people," asserted the young man, 
 adjusting his monocle. "The sermon must be 
 popular. ' ' 
 
 "Endeavor to preach God our Savior and reck not 
 what the world may jabber about you," was the tart 
 rejoinder. "What care I if people say I know not 
 how to preach? My only fear before God is that I 
 may not have spoken of His majesty and marvelous 
 works as I ought to have done." 
 
 "Yes, but it 's the world we must con — " 
 
 "The world is like a drunken farmer," said 
 Luther impatiently. "Help him into the saddle on 
 one side and he falls out on the other. Do what you 
 will, it is not satisfactory." Then, counting them 
 off on his fingers, he said: "As the world would now 
 have him, a preacher must possess six qualifications: 
 first, he must be learned; second, he must have a 
 fine delivery; third, he must be suave; fourth, he 
 must be a handsome body whom matrons and 
 
 *Cowper's Poems, Book II. of The Task. The 
 preacher will profit by reading the entire poem. 
 
Brethren Bland and Otherwise 139 
 
 maidens can admire; fifth, he must not take money, 
 but he must give it; and sixth, he must preach such 
 things as people like to hear." 
 
 The senior pastor looked at his watch. 
 "It is time for the colloquy," said he. "Let us go 
 into the church and begin." 
 
 It was a neat interior and churchly withal, but it 
 bore a close resemblance to an Anglican chapel. 
 "An admirable sanctuary," whispered a young 
 pastor who sat behind us, "expresses the Lu- 
 theran idea and meets the requirements of our 
 cultus." 
 
 Luther looked mystified, but said nothing. 
 
 The session was opened by using a part of the 
 Common Service. It was well rendered. However, 
 it was scarcely ended when our new acquaintance, 
 who had evidently made a special study of liturgies, 
 church architecture, paramentics* and kindred sub- 
 jects, leaned over and began to extol this form of 
 worship. 
 
 "We will ultimately get this service into every 
 English-speaking congregation in the land," said he 
 in concluding his rhapsody. "We want uniformity. 
 And besides, this is altogether the best form. It is 
 the consensus of pure Lutheran liturgies. In its 
 newest parts it is as old as the time of the Refor- 
 mation; in its order and in the great body of its con- 
 
 *The science of hangings, not for executioners, but 
 for churches. 
 
140 Little Journeys With Martin Luther 
 
 tents it represents the pure service of the Christian 
 Church of the West from the earliest times; and it 
 embraces all the essentials of worship from the estab- 
 lishment of the Christian Church on earth.* It will 
 also prove a potent factor in producing church liness. 
 For instance, you observe that this congregation has 
 altar-vestments of the proper canonical colorsf for 
 each season of the Church year; and — " 
 
 "Yet, if I could control the whole situation with a 
 single wish," Luther replied, "I would prefer that 
 in these matters you abide by your own customs in 
 your land; for when we begin to make all things in 
 all localities uniform they become articles of faith 
 and fetters, as happened, in Popedom. However, if 
 they remain diverse, that will be an excellent pre- 
 ventive of this eviL Necessity itself demands diver- 
 sity of ceremonies." 
 
 This was like wormwood and gall to our liturgical 
 enthusiast. He made a wry face and might have 
 retorted, but just then the chairman, our elderly 
 
 ♦These are fine words and true. The Common 
 Service is undoubtedly the finest and best form of 
 worship in the English language. But — remember the 
 Anglicans ! 
 
 fit has been rumored that the Liturgical Asso- 
 ciation is about to petition the General Council to 
 have its hymn-books bound in the canonical colors, so 
 each worshiper's book will match the altar-cloth for the 
 season; but this is, I think, to be taken cum grano 
 s a 1 i s. 
 
Brethren Bland and Otherwise 141 
 
 friend, announced that the committee was ready to 
 begin the colloquy. 
 
 I wondered what our good father would have said 
 had he been asked for his opinion on some questions 
 that perplex members of the Council brotherhood, 
 as, for instance: Are certain choir vestments Lu- 
 theran? or what he would have answered had he 
 been consulted on the proper material, dimensions 
 and ornamentation for corporal, pall and purifica- 
 tors?* As it was, now that he was rising to go up 
 to the examiners, he said bluntly: 
 "I am impatient even of necessary ceremonies, but 
 hostile to those which are not necessary; for it is 
 easy for ceremonies to grow into canons, and, once 
 established as laws, they soon become snares for the 
 conscience." 
 
 Luther took a front pew. The committee occu- 
 pied chairs at a small table. Besides our elderly 
 friend, there was a little man like Zacchseus of the 
 sycamore-tree, and a lank individual, long-coupled 
 between ribs and hips — one of the kind that it must 
 be very discouraging to cook for a whole lifetime. 
 These two were past fifty. All three were bland in 
 manners and clerical in appearance — in short, men 
 of pious magnetism. 
 
 I was morally certain that this committee would 
 accept Luther. And why not? The General Council 
 
 *Linens used in connection with the celebration of 
 the Lord's Supper. 
 
142 Little Journeys With Martin Luther 
 
 accepts all the Confessions of the Church. Then, 
 too, they make the impression of being more politic 
 than other Lutherans. If a Lutheran doctrine or 
 custom strikes a convert unfavorably, the Joint 
 Synod man will hold it before him as it is, and ham- 
 mer away; the Missouri man will, if possible, make 
 it appear crass, and hammer away; but the Council 
 man will turn the thing around, or, failing in that, 
 lead the man around it. As for hammering away, 
 that is to be thought of only when one's ingenuity 
 is plumb gone. So far as real Lutherans go, your 
 Council man is the nearest approach to a Yankee in 
 a Lutheran gown — virile, versatile, vivacious. It is 
 true, he will not stand by all the deductions from 
 the Confessions; in fact, deductions are unsavory to 
 him; but he says they are the other fellow's deduc- 
 tions, and the other fellow is fallible. In major mat- 
 ters, others must concede that Council men stand 
 right; in minor matters, Council men must admit 
 that they diverge from others and differ among 
 themselves. Dr. Krauth set the hour-hand very 
 accurately, but died before he succeeded in regulat- 
 ing the minute-hand. 
 
 Ruminating thus, I settled down in my pew. We 
 had evidently reached the end of our tramp. 
 
 The chairman who, by the way, had a pleasant 
 voice, now started a rapid fire of questions on the 
 Holy Scriptures and then took up the Confessions 
 in the same quick and thorough way. It was like an 
 examination by a lawyer. 
 
Brethren Bland and Otherwise 143 
 
 By this time, I think, he had formed a pretty cor- 
 rect estimate of Luther: this thing was to be no 
 child's play. Rising to his feet, he said: 
 "In conducting this colloquy we shall follow a def- 
 inite course, taking Dr. Jacobs's recent book as our 
 basis. Brethren who desire to ask questions will 
 please keep the outline in mind. The subject is 
 Redemption, and the parts, briefly stated, are: 
 first, its Prerequisites; second, its Preparation; 
 third, its Application; fourth, its Effect; fifth, its 
 Administration. ' ' 
 
 The examination glided along smoothly. I heard 
 the town-clock strike eleven, and it was still gliding 
 along smoothly; but — but then it struck a snag. 
 
 The chairman glanced at his watch and also at the 
 faces of his fellow committeemen. 
 
 Paradoxically enough, the altercation was threat- 
 ened by Glorification, the last division under the 
 Effect of Redemption. 
 
 "According to my timepiece," said the chairman in 
 his bland way, "it is almost the time for adjourn- 
 ment and, I opine, it is somewhat after the hour 
 according to your appetites. Lunch hath charms to 
 soothe the ruffled breast. As you know — 
 
 'All human history attests 
 That happiness for man — the hungry sinner — 
 Since Eve ate apples, much depends on dinner!' 
 
 'Now good digestion wait on appetite, and health on 
 both.' We stand adjourned to—" 
 
144 Little Journeys With Martin Luther 
 
 "We still have twenty minutes!" exclaimed an 
 auditor. The speaker was standing in the aisle — a 
 big man with a close-cropped gray mustache. 
 "Brother Martin, what, in your opinion, are the doc- 
 trines which teach two resurrections* and a reign of 
 Christ upon earth for one thousand years?" he asked. 
 
 "Deceptive dreams of Jews and Chiliasts," he an- 
 swered curtly. 
 
 One of the men at the table turned red. The 
 chairman, who was still standing, quickly turned 
 towards the altar; but in vain, for down over the 
 back of his bald head slid the telltale blush. 
 
 "You must certainly concede," said the flushed 
 man at the table, "that an unbiased reader would 
 get nothing else out of the passages which mention 
 this, than just such a doctrine of the millennium, "f 
 
 "But here, right at the beginning," said Luther, 
 rising, for he was tired of sitting, ' 'here, right at the 
 
 *On this point Dr. J. A. S e i s s says : "The placing 
 of it as the first in a category of two resurrections, 
 the second of which is specifically stated to be the literal 
 rising again of such as were not raised in the first, fixes 
 the sense to be a literal resurrection." — E d i t o r. 
 
 fThat is, a doctrine which asserts (a) that the bind- 
 ing of Satan for a thousand years still lies in the future, 
 and (b) that Christ will govern the world for the same 
 period before the consummation. Prominent members 
 of the General Council have taught thus. For instance : 
 
 Dr. Weidner says : "Most commentators, since the 
 time of Augustine, suppose that this binding of Satan 
 for a thousand years began when Christ gained the vie- 
 
Brethren Bland and Otherwise 145 
 
 beginning, we must advise the Christian reader to 
 use the utmost caution and guard himself against 
 the false dreams of Jews and Chiliasts who apply 
 such spiritual promises of God to a material and 
 earthly kingdom and thus fall into a twofold flagrant 
 error; for thus they lose and know not Christ the 
 Lord, whose government is spiritual, and thus they 
 wait in vain for Christ to establish a corporeal king- 
 dom upon earth." 
 
 The elderly man turned around sharply. 
 
 1 'A modified form of Millenarianism has been found 
 
 at all times here and there among the prominent 
 
 teachers of our Church," said he in his soft tone. 
 
 "It is entirely compatible with orthodoxy — only 
 
 tory over Satan by His death on the cross, or that it 
 began at some definite period in the past. But such an 
 interpretation is inconsistent with the whole teaching of 
 the Apocalypse, with the history of the Church in the 
 past, and with Christian experience." 
 
 Dr. S e i s s says : "Then conies the great Millennial 
 Period, the thousand years during which Satan is bound. 
 * * * Its special marks are: the absence of Satan's de- 
 ceits and machinations, the supplanting of all 
 human governments by the direct heavenly rule 
 and dominion of Christ and His glorified saints, and that 
 new order called the shepardizing of the nations with a 
 rod of iron, or the irresistible enforcement of the prin- 
 ciple of righteousness in all things, by which the whole 
 living world shall then be reduced to order and obedi- 
 ence to truth and right." 
 
 This is the kind of doctrine Luther is combating in 
 the text.— Editor 
 
146 Little Journeys With Martin Luther 
 
 looks for a time of ease, tranquility and prosperity 
 for the Church." 
 
 Luther stopped short, wheeled around and said: 
 
 "It is not to be expected that the world will grow 
 better, especially not now since it is approaching its 
 end and is on the verge of the pit. Psalm One Hun- 
 dred and Ten, verse one: 'Sit Thou at My right hand 
 until I make Thine enemies Thy footstool. ' This text 
 states plainly and emphatically, that there will 
 always be foes so long as our Christ reigns upon 
 earth." 
 
 "But what do you make of those thousand years in 
 Revelation during which Satan is chained?" asked 
 a voice from the audience. 
 
 "The thousand years must begin when this book 
 was written, for the Turk did not arise till after the 
 lapse of ten centuries. Meanwhile the Christians 
 lived and reigned, sans the devil's — " 
 
 "Brethren, let us relegate this subject to the rear," 
 counseled the chairman. "We have our decided con- 
 victions, but find no fault with men who stand on 
 either side." 
 
 Luther looked dumbfounded. For a moment his 
 words stuck in his throat. Then he asked: 
 
 "Is this the part of a faithful theologian?" 
 
 "That is hitting him pretty hard," the man sitting 
 beside me whispered. 
 
 "Yes," I replied in an undertone. "But, honestly 
 now, does n't it look as if you of the Council were 
 rather indifferent to a lot of things, and, among them, 
 
Brethren Bland and Otherwise 147 
 
 big things, too? For instance, here is the Predesti- 
 nation controversy, which has been waged fiercely, 
 decade after decade, from one end of the land to the 
 other, and the General Council has n't so much as 
 said where it stands." 
 
 "True; but you must bear in mind that — " 
 
 "Is this the part of a faithful theologian?" Luther 
 thundered again. 
 
 Now popped up another man in the rear of the 
 church. 
 
 "Brother Martin, how about this newfangled pur- 
 gatory?" he asked. 
 
 The committee looked vexed. It was evident that 
 these interrogations were being put solely for the 
 purpose of embarrassing some of the brotherhood. 
 Little wonder that cheeks mantled. It does seem 
 that every time preachers get together in conference, 
 at least one of them must needs drop a fly into the 
 ointment.* 
 
 "How about this purgatory?" piped another voice 
 with the ring of persistency. 
 
 "In His Word God has laid down two ways," re- 
 plied Luther, "one of which by faith leads to salva- 
 tion, and the other by unbelief to damnation. As 
 for purgatory, no passage in Scripture mentions it, 
 
 *That is an old observation. Gregory Nazienzen 
 (A. D. 328-389) blurts out : "I never yet saw a council of 
 bishops come to a good end. I salute them afar off, since 
 I know how troublesome they are. I nevermore will sit 
 in those assemblies of cranes and geese." — E d i t o r. 
 
148 Little Journeys With Martin Luther 
 
 nor dare we in any way tolerate it, for it obscures 
 and depreciates the grace of God, the benefits and 
 merits of our blessed Savior, Christ Jesus — " 
 
 "No, not that," thrust in the pastor who had raised 
 the question. "I mean that newfangled Protestant 
 purgatory for the heathen. In short, do you believe 
 that individuals who do not have the opportunity 
 to hear the Gospel in this world will have a chance 
 to hear it elsewhere after death?" 
 
 "That cannot be proved," Luther replied emphat- 
 ically. "We read that—" 
 
 "Just a moment, please," interposed the chairman. 
 "We lack the time now to take up this question." 
 
 "And we see no reason for introducing it here," 
 said the little member with a flash in his eye and a 
 tremor in his voice. "None of our men teach that." 
 
 "We have n't yet said they did," the man who put 
 the question retorted. "We simply want to know if 
 this applicant holds such opinions. A little of that doc- 
 trine is like a pinch of asaf etida — more than enough! ' ' 
 The committee entered into consultation, and Lu- 
 ther, who had been standing in the aisle waiting for 
 an opportunity to speak, continued: 
 
 "I am well aware that some fifteen years ago many 
 were of the opinion that every man would be saved 
 according to his own belief. But what else is that 
 than making a church of all the enemies of Christ? 
 From this it would soon follow that the Word was 
 given to no purpose and the Son of God sent in 
 vain." 
 
 
Brethren Bland and Otherwise 149 
 
 "But this purgatory," piped the persistent piper. 
 
 "But to come to the point," said Luther: " 'It is 
 appointed unto men once to die, but after this the 
 judgment.' " 
 
 "Just a moment, please," interjected the lank 
 member, raising his hand. "This matter is imma- 
 terial to us at — " 
 
 "Brother Martin," broke in another, "what do you 
 think of those men who wear little aprons and pour 
 oil and wine on corner-stones?" 
 
 "They are odd fellows," replied Luther. 
 
 "No, I didn't mean the Odd Fellows, but it 's all 
 the same. Where do you stand on the lodge 
 question?" 
 
 Luther looked mystified, and the committee 
 looked horrified. 
 
 "This question does not belong here," said the lank 
 examiner, rising to his feet. 
 
 "We are more concerned for the thing itself than 
 we are about the proper place for it," the pastor 
 with the close-cropped mustache replied; "and, be- 
 sides, it may have more to do with glorification than 
 you are ready to concede. Brother Martin, ' • said he 
 in a kind tone, turning to Luther, "a lodge is a 
 secret society. This land teems with them. As a 
 rule they are oath-bound, are made up — " 
 
 "He who makes an unnecessary oath," cut in Lu- 
 ther, "commits sin." 
 
 "Are made up of believers and unbelievers, and 
 have a form of worship. What say — " 
 
150 Little Journeys With Martin Luther 
 
 "Have a care," exclaimed Luther, "have a care 
 that you do not give this tomfoolery and pretense 
 the glorious name of divine service!" 
 
 "What say you to this?" the large man concluded. 
 
 "They worship a god of their own invention." 
 
 "That is a hard saying," snapped the tiny exam- 
 iner. "Some noble men belong to these organiza- 
 tions, and they have done some fine things." 
 
 "Everything that is outside of Christ, be it as fine 
 and great as it may," replied Luther, "is nothing 
 but idolatry." 
 
 "Now," queried the pastor who had raised the 
 question, "what would you say if a preacher were 
 a member of — " 
 
 "Irrelevant now, entirely irrelevant," piped my 
 little Zacchaeus. 
 
 "Out of place here," said the lank examiner. 
 
 "Not germane," declared the chairman. 
 
 "What kind of theology is this?" Luther asked in 
 a tone of indignation. "What kind of theology is 
 this that will make no difference between the Word 
 and no Word, between light and darkness?" 
 
 "Irrelevant here, entirely irrelevant here," the 
 little man piped again. 
 
 "Let 's close with prayer," said the chairman with 
 unseemly haste. 
 
 Luther looked chagrined. 
 
 "This is not the time for such maneuvering!" he 
 protested. 
 
 The chairman did not hear, or hearing, did not 
 
Brethren Bland and Otherwise 151 
 
 heed, and a prayer took the place of the rule of 
 closure. 
 
 This exasperated the Reformer. To him the con- 
 duct of the committee was evidence of doctrinal 
 indifference. No matter what I said during the noon 
 recess to excuse its actions, he would only shake his 
 head and say, "Slippery!" So he came to the after- 
 noon session in a wary and testy mood. 
 
 On the way to the church we passed several min- 
 isters who were smoking". This would not be worthy 
 of notice had they not looked so sheepish. It was 
 those vests!* 
 
 Our elderly friend opened the session by making 
 a statement in which he ignored the differences of 
 the forenoon. 
 
 "It is with a feeling of regret that I find our pleas- 
 ant task is almost done," said he quite pensively. 
 "We have but one part of our subject left, namely, 
 the Administration of Redemption. Two things 
 claim our attention here, to- wit: the Church and the 
 Ministry. ' ' 
 
 "Slippery," whispered Luther. 
 
 "Sooth," quoth I, "it does look like pussy-footed 
 sidestepping. ' ' 
 
 *For those who like to be known and noticed every- 
 where as ministers, this dress is the thing. But such 
 pastors must be specially on their guard against unmin- 
 isterial deportment. — Dr. Gerberding, The Lu- 
 theran Pastor, p. 152. 
 
 11 
 
152 Little Journeys With Martin Luther 
 
 "Now, Brother Martin," said the chairman in con- 
 clusion, "let us compare notes on the doctrine of the 
 Church." 
 
 All went well until one of the examiners laid a 
 great deal of stress on the doctrine of the Rep- 
 resentative Church. This was drawing a line of 
 cleavage between laymen and preachers which 
 Luther did not like. Moreover, he had grown 
 suspicious. 
 
 The controversy waxed warm. 
 
 "Let us pass over this point," said the elderly man 
 in that soft tone which was beginning to irritate. 
 "Good Lutherans have differed on the amount of 
 emphasis to be given it." 
 
 "This is that part of the discussion where matters 
 come to a turning point," Luther rejoined in a very 
 decided tone. 
 
 "Well," the leanest of the examiners replied, "this 
 question may be elucidated when we discuss the Call, 
 Office of the Keys, and similar things. ' ' 
 
 "Christ gave the keys to the whole congregation," 
 declared Luther, who would not budge. 
 
 Henceforth there was a marked difference on 
 almost every point. 
 
 For a time the controversy centered on the ninth 
 verse of the second chapter of the First Epistle of 
 St. Peter: "Ye are a chosen generation, a royal 
 priesthood * * * that ye should show forth the 
 praises of Him who hath called you out of darkness 
 into His marvelous light." Luther had quoted it to 
 
Brethren Bland and Otherwise 153 
 
 show that all were priests and that all had equal 
 rights and similar duties. 
 
 It was the lean committeeman who grew waspy. 
 That seems to lie in the nature of these thin crea- 
 tures. Your fat man says: "I will take mine ease"; 
 your lean chap says: "I will take the other fel- 
 low's." And he usually does. 
 
 "This passage does not prove that all members of 
 the brotherhood have equal rights," his leanness 
 asserted. "Women belong to the priesthood of be- 
 lievers; but women are excluded from the office by 
 specific command. 'Let your women keep silence in 
 the churches,' says St. Paul, 'for it is not permitted 
 unto them to speak.' Consequently, all have not the 
 same rights. That much is plain." 
 
 "I reply," said Luther, "we do not allow the dumb, 
 or those otherwise unable or unqualified, to preach 
 either. Though everyone has power to preach, yet 
 we should not choose anybody for this purpose, nor 
 should any one presume to do it, unless he has special 
 qualifications. Paul forbids women to speak in the 
 church, where there are men capable of doing it, 
 that all may be done decently and orderly. It is 
 much more proper and becoming for men, and they 
 are also better qualified." 
 
 "That interpretation," was the rejoinder, "is nec- 
 essary to bolster up the transference theory of the 
 office; but it is wrong — dead wrong. But to come 
 back to the passage: if all believers are priests with 
 the right to administer the means of grace, because 
 
154 Little Journeys With Martin Luther 
 
 they are here called priests, then they are also kings 
 with the right to perform kingly functions, because 
 they are here spoken of as royal and are elsewhere 
 called kings." 
 
 Now Luther grew eloquent and spoke long. The 
 spiritual is real, very real, he insisted. The spiritual 
 priest is a priest, the spiritual king is a king, that 
 or nothing. 
 
 "But they are not such crazy kings as those of this 
 world," he declared. "Compared with believers, 
 these are but counters and painted kings, for they 
 rule merely temporarily and externally. But believ- 
 ers are real kings; not that they wear a golden crown 
 and bear a golden scepter, or deck themselves with 
 silk and velvet, purple and gold; but are that which 
 is far more glorious — lords over death and the devil, 
 hell and evil. ' ' 
 
 While Luther was speaking, another minister 
 came in and took a seat in front of me. You simply 
 had to look at this man. He had a head shaped like 
 Shakespeare's and a beard cut like Shakespeare's. 
 The one he got from nature; the other from the bar- 
 ber. The newcomer, who held a petty office in a 
 district synod, listened a few minutes and then whis- 
 pered to his neighbor: 
 
 "Your applicant talks like a member of the Joint 
 Synod of Ohio." 
 
 "A haughty and pig-headed set they are," whis- 
 pered the other. 
 
 "Yes; if the Joint Synod of Ohio were perfectly at 
 
Brethren Bland and Otherwise 155 
 
 one with us in doctrine, I would never agree to a 
 union between them and us, unless they should first 
 show a different spirit." 
 
 I leaned over to give him a piece of my mind; 
 but — I remembered that a prominent member of my 
 own synod had said the same thing of another body,* 
 and I was ashamed. 
 
 In the meantime the committee had bumped their 
 pates together. The presiding officer now announced 
 the result: 
 
 "Even if we should, for argument's sake, grant all 
 you have set forth, it would not, so far as we can 
 see, prove that the duties of the spiritual priest- 
 hood are the same as those of the ministry. 
 Clearly, laymen are one thing and ministers are 
 another." 
 
 Straightway Luther was on his feet. 
 "No one can deny," said he, "that every Christian 
 has God's Word, is taught of God and anointed as 
 priest, as Christ says in the forty-fifth verse of the 
 sixth chapter of St. John: 'They shall be all taught 
 of God'; and as the Forty-fifth Psalm says in verse 
 seven: 'God hath anointed Thee with the oil of glad- 
 ness above Thy fellows.' These 'fellows' are the 
 
 ♦These statements are significant. Let alone, official- 
 dom will always find some sort of justification for sep- 
 aration, and some sort of reason against union; for, be 
 it observed, if we ever get a united Church, certain syn- 
 odical lights will henceforth and forever be satellites. — 
 Editor. 
 
156 Little Journeys With Martin Luther 
 
 Christians, Christ's brethren, who are consecrated 
 with Him as priests, as St. Peter also says: 'Ye are 
 a chosen generation, a royal priesthood * * * that 
 ye should show forth the praises of Him who hath 
 called you out of darkness into His marvelous light.' 
 But if it be true that they have God's Word and are 
 anointed by Him, they are also under obligation to 
 teach and propagate it, as St. Paul says: 'We have 
 the same spirit of faith, according as it is written, 
 I believed and therefore have I spoken: we also be- 
 lieve and therefore speak. ' And in Psalm Fifty-one, 
 verse thirteen, the prophet says for all Christians: 'I 
 will teach transgressors Thy ways and sinners shall 
 be converted unto Thee. ' Thus here it is again obvi- 
 ous that a Christian not only has the right and 
 power to teach God's Word, but that he is bound 
 to do so if he would save his soul and retain divine 
 grace. ' ' 
 
 "I humbly crave your pardon, sir," said the lank 
 examiner ironically; "but all that is merely your 
 own interpretation. It is without ancient example. 
 The early Church did not act thus." 
 
 "Thus did St. Stephen* to whom the apostles had 
 not commended the office of preaching, and yet he 
 preached and did great wonders and miracles among 
 the people," Luther replied. "Thus did Philip, the 
 deacon, upon whom again the office of preaching was 
 not conferred.! Thus also did Apollos."^ 
 
 *Acts vi. 8. fActs viii. 5. $Acts xviii. 25. 
 
Brethren Bland and Otherwise 157 
 
 "You make bishops, priests, pastors of all laymen, 
 and that without a call," retorted the lank examiner. 
 
 "Thou sayest falsely that I make bishops, priests 
 and pastors of all laymen, and teach that they may 
 officiate without a call," he replied; "and, pious as 
 thou art, concealest the fact that I write also that 
 no one should presume to administer the office with- 
 out being called, except in extreme necessity." 
 
 "The brethren are laboring under a misapprehen- 
 sion, ' ' said the pastor who reminded me of the Bard 
 of Avon. "The applicant holds what is known as the 
 Uebertragungslehre: the many in the congre- 
 gation delegate their rights to one for the sake of 
 order, and he thus becomes pastor; but this doc- 
 trine is — " 
 
 "Just as if ten brothers, sons of a king," Luther 
 interrupted, "and all alike heirs, elected one to 
 administer the estate. They would all be kings and 
 equal in power, and still the administration would 
 be in the hands of one." 
 
 "To say the congregation makes the minister by 
 its call, is degrading the office," said the elderly 
 member. 
 
 "The call to the ministry must be given by the 
 Church," declared the lean member. 
 
 "And the Church is not laymen without ministers, 
 nor ministers without laymen; but ministers and lay- 
 men," explained the little member. 
 
 "To make it plainer," said Luther: "if a number 
 of pious lay members were taken captive and placed 
 
158 Little Journeys With Martin Luther 
 
 in a wilderness without a priest consecrated by a 
 bishop, and they should agree among themselves to 
 elect one of their number, and would commit to him 
 the office of baptizing, administering the Eucharist, 
 absolving and preaching, he would unquestionably 
 be a priest just as much as if all the bishops and all 
 the popes had ordained him. Hence it is that any 
 one may baptize and absolve in case of necessity, 
 which would not be permissible if all were not 
 priests." 
 
 The chairman and the lank member were in con- 
 sultation. That the call from a congregation should 
 make a man a minister seemed to be a thorn in their 
 flesh. After all, it may be that a good bit of the 
 priest gets on the inside before a clerical vest gets 
 on the outside. But now the chairman looked up 
 and said: 
 
 "Brother Martin, if all have equal rights, what 
 need of ministers at all?" 
 
 "There must needs be ministers," Luther replied, 
 a broad smile lighting his countenance, "for if the 
 whole congregation would rush upon the babe to 
 baptize it, they would probably drown it, as a thou- 
 sand hands would be employed. This would never 
 do." 
 
 "I should say not," snapped the lean man. "But 
 since all have the right, according to you, any one 
 of them might go and do it. There is no warrant 
 for depriving any one of his rights." 
 
 "Since Christians have all things in common, as 
 
Brethren Bland and Otherwise 159 
 
 we have pointed out and proved," replied Luther, 
 "it could not be right for one to push himself for- 
 ward and arrogate to himself what belongs to us all. 
 Let him maintain this right and exercise it where 
 there is no other person who has also received it. 
 But the rights of the community demand that one, 
 or as many as the congregation chooses, shall be 
 elected and accepted to administer the office publicly 
 and in the name and place of all those who have 
 precisely the same rights." 
 
 He spoke at some length in the same strain^ and 
 concluded thus: 
 
 "It is true that all Christians are priests, but they 
 are not all pastors; for besides being a Christian and 
 a priest, he must also have an office and a parish 
 entrusted to him. The call and command make a 
 pastor and preacher." 
 
 "Brethren, you might as well close this colloquy," 
 said my neighbor of the Shakespeare physiognomy. 
 "This brother does not at all agree with us in the 
 doctrine of the Ministerial Office. Besides, it is high 
 time to adjourn." 
 
 In fact, it was high time: the janitor was lighting 
 the gas. 
 
 "The committee is of quite the same opinion," the 
 lean member remarked. "However, ' ' he added, turn- 
 ing to Luther, "you averred that the call and com- 
 mand make a pastor and preacher. What has ordi- 
 nation, the act of the Representative Church, to do 
 with it?" 
 
160 Little Journeys With Martin Luther 
 
 "He who is called is ordained and should preach to 
 those who called him," said he. "This is our Lord's 
 consecration and true chrism. ' ' 
 
 "Why, then, the laying on of hands?" asked the 
 little member. 
 
 "The imposition of hands gives the benediction and 
 confirms and bears testimony to this," answered 
 Luther, "as a notary or witness testifies to a tem- 
 poral matter." 
 
 "Then," said the lank examiner, "you see no real 
 necessity for action on the part of the Representative 
 Church, and, so far as the divine realism of ordina- 
 tion is concerned, you do not — " 
 
 "Beg pardon," said the little man; "but I think it 
 is too late to begin the discussion of a new phase 
 of this subject. We understand the applicant's posi- 
 tion: it is the transference theory carried out with 
 more or less consistency." 
 
 "With less," exclaimed a man in the audience. 
 "Consistency would demand that they have ordi- 
 nation executed by lay members in the congre- 
 gation.* They don't do it, and they don't dare 
 doit!" 
 
 "And, my brother," said the chairman, ignoring 
 
 *Excellent dissertations on these subjects by represen- 
 tative General Council men are to be found in The 
 Lutheran Pastor, p. 38 ff.; The First Gen- 
 eral Council of Lutherans, p. 232 ff . ; and in 
 The Lutheran Doctrine of the Ministry, a 
 pamphlet, by the Rev. Dr. H. E. Jacobs. — Editor. 
 
Brethren Bland and Otherwise 161 
 
 the last remark and bestowing a smile on the com- 
 mittee's lean spokesman, "remember that we as 
 committee just agreed to close the colloquy." 
 
 He then rose, nodded to Luther and to the audi- 
 ence, and said in a kind and deliberate manner: 
 
 "Brethren, we have canvassed the whole field of 
 theology and it has been pleasant and edifying 
 withal. There have been some differences — there 
 always are on such occasions — and we will give them 
 due consideration before we frame our decision, 
 which, I think, we shall be able to give the applicant 
 to-morrow morning. So far as the so-called trans- 
 ference theory of the Office of the Ministry is con- 
 cerned, it is but fair to say that it was held by our 
 theologians in the days of the Reformation, and since 
 then, in Europe, by Schleiermacher, Hcefling, Harless, 
 Thomasius, Palmer, Achelis, Luthardt and others, 
 and, in this country, by Dr. Loy and the Ohio Synod, 
 and Dr. Walther and the Missouri Synod. Hence, 
 no matter whether a man holds the one view of this 
 or the other, I regard him as a good Lutheran." 
 Then, looking with a smile at Luther, he gave us a 
 broad hint of the result: "I say this, Brother Mar- 
 tin, that you may lose no sleep over these differences. 
 Now, brethren, let us close. ' ' 
 
 The audience rose and the kind-hearted sire raised 
 his hand to pronounce the benediction. 
 
 Luther stepped to the front and raised his hand 
 as if to stay the proceedings. 
 
 A tremor of excitement ran through the audi- 
 
162 Little Journeys With Martin Luther 
 
 ence. Feet moved and necks craned. The chairman 
 dropped the hand raised to bless. 
 
 "Is that nothing to you?" asked Luther emphatic- 
 ally. "Is that nothing to you?" he repeated in a 
 louder tone. " 'If they affirm, I affirm; if they deny, 
 I deny'; — this, I say, is what your declarations 
 amount to. You take the most diligent care on every 
 occasion to be slippery and pliant of speech. Is that 
 to act the part of a faithful theologian? My reso- 
 lution is taken!" 
 
 He started towards the door. There was whis- 
 pering, moving of feet, excitement. The chairman 
 raised his hand and called after him: 
 
 "Stop! Let us explain." 
 But Luther did not stop. A click of the door 
 announced that he was gone. 
 
 "Serves you right," said the big man with the 
 close-cropped mustache. 
 
 "What's the difference!" exclaimed the little 
 examiner. 
 
 "Nothing lost," declared the lank member. "We 
 couldn't have consistently received him, anyhow. 
 He 's got heretical views on the Office of the Min- 
 istry. Saves us an unpleasant task. That 's all." 
 Then the elderly man closed the meeting. 
 With a different examining committee the result 
 might have been different. The more is the pity. 
 
 @©?S@®S0g?S?S@®^ 
 
@@s@®sa§^s@@@?© 
 
 IX. AT THE BARBER'S 
 
 Worth makes the man, and want of it the fellow, 
 The rest is all but leather and prunello. — Pope. 
 
 EXT!" said the barber, and Lu- 
 ther took the chair. 
 
 The colloquy had given me a 
 feeling of touseled uncleanness 
 and I hied me to the barber's. 
 Luther must have felt dirtier, for 
 he was there first. 
 "Heavy beard," said the barber, 
 deeming it wise to rub in a little flattery with the 
 lather, "needs a good soaking." 
 
 "Well lathered is half shaved," Luther replied, 
 and, glancing at me, added, "and well prayed is half 
 studied." 
 
 Then he ran his hand over his stubbled cheek. 
 "We take it off to-day and have a smooth face," he 
 remarked. "By to-morrow it is grown again, and it 
 will not cease growing while we live. Just so is 
 original sin. It cannot be extirpated; but crops out 
 so long as we live. Nevertheless we should resist it 
 with all our might and cut it off without delay." 
 
 I had to smile: Luther could gather a harvest of 
 morals even from the stubbles of a beard. 
 
 The barber was a talkative little man, but he was 
 as careful with his tongue as he was with his razor. 
 (163) 
 
164 Little Journeys With Martin Luther 
 
 If he cut a customer with either one, it was a slip. 
 After a moment's lull he said: 
 
 "Lots of rain we 've had of late." 
 A man can always prime conversation's pump 
 with the weather, especially if it is wet. 
 
 "It usually rains where it was wet enough before," 
 Luther replied. 
 
 "Paper predicts rain for to-morrow," said a young 
 lounger who wore loud clothes. "Guess I '11 not go 
 to the city now. Wish I had the running of the 
 weather for a spell. Bet I 'd be onto my job." 
 
 Luther measured him with his eye. A rebuke 
 must fit as nicely as a suit. Otherwise it is a reflec- 
 tion on the maker. 
 
 "When prosperity is ours, and all goes as our 
 hearts desire, we grow very indolent and spoil, for 
 good fortune makes fools of people," he began, 
 turned his head to one side and eyed the company. 
 It comprised the idler just mentioned, a moral 
 scavenger known as an attorney, an effeminate dry- 
 goods clerk, and the 'Squire. The latter was a 
 rotund old man, who sat with his legs far apart and 
 his hands over a red handkerchief on the head of his 
 cane, wore a boiled shirt to support the dignity of 
 his office, and spoke with the deliberation which 
 befits judicial ermine even if it be thin and spotted 
 with tobacco- juice. 
 
 "If it should lie in our power to have things go 
 according to our own sweet wills, nothing would 
 come of it, anyhow," Luther continued. "We would 
 
At the Barber's 165 
 
 fare like a certain farmer who would be wiser than 
 the Lord. No matter what kind of weather God 
 made, it did not please him. So he besought God 
 to let him regulate the weather for the nonce accord- 
 ing to his own judgment. And God granted his peti- 
 tion. So the farmer began and did as he listed. As 
 he willed it, so the rain fell and the sun shone. That 
 was weather as fine as one could desire. The crops 
 stood so well that he expected a year the like of 
 which no man had seen. But at last, when he gath- 
 ered in the harvest, he found nothing but empty 
 ears and straw. Then it dawned upon him that he 
 had forgotten — the wind!" 
 
 The 'Squire chuckled and took a pinch of snuff. 
 
 "It served him right," declared he; "no mortal 
 can improve on God's way." 
 
 "Nature's way, 'Squire, nature's, ' ' said the barrister 
 by way of correction and for the sake of provocation. 
 The argument which the infidel desired was soon 
 on in full force. His sophistry and ridicule were at 
 times too much for the dignified old 'Squire. I 
 noticed that Luther grew more and more restless 
 under the razor. 
 
 "He imagines that he alone is wise and erudite," 
 said he in an undertone to the barber: "mocks us 
 as if we were geese." 
 
 The attorney cast an aspersion upon the divinity 
 of Christ. Instantly Luther sat up in the chair. 
 
 "For very shame, brazen reason!" he exclaimed 
 and ejected the lather from his lips. "How dare we 
 
166 Little Journeys With Martin Luther 
 
 wretched, beggarly mortals jabber about the char- 
 acter of God's essence, without God's Word, de- 
 pending entirely upon our own heads, when we do 
 not even know how our own speech, laughter, or 
 sleep is effected? Is it not blindness personified 
 that a man who cannot explain even the most insig- 
 nificant activity which he daily perceives in his own 
 body, nevertheless insists that he understands that 
 which is above and beyond all reason and of which 
 God alone can speak, and dares insolently to blurt 
 out, 'Jesus is not God!' " 
 
 He had fired a broadside. In a few minutes the 
 attorney found a reason for leaving. Nobody had 
 anything to say. The room was so quiet that we 
 could hear the buzzing of a belated bee which found 
 itself imprisoned there. 
 
 "Look out, it will sting you!" said the barber as 
 the bee lit on Luther's finger. 
 
 He observed it with evident interest as it crawled 
 over his hand. 
 
 "The bee is such a furious and impetuous little 
 creature when it is angry," he remarked, "that it 
 thrusts its stinger into its foe and leaves it there 
 regardless of the fact that it will therefore lose its 
 life or ever thereafter be unable to make honey. 
 And so, on account of its wrath, it hath shamefully 
 lost its sweet trade. Thus also are the enemies of 
 Christ. So vengeful and hot-tempered are they 
 that they would rather suffer ruin than not inflict 
 injury." 
 
At the Barber's 167 
 
 Again silence fell upon the company, and it grew 
 oppressive. It seemed as if the evening's pleasure 
 had been killed by the thunderbolt intended to purify 
 the atmosphere, and as if no more fitting person 
 could have appeared on the scene than the under- 
 taker who had just entered. 
 
 "Well," said he, as he seated himself opposite 
 the 'Squire, "we buried Big Mike McCarty this 
 afternoon." 
 
 "I 'm sorry he 's gone," said the 'Squire pensively. 
 "He was a true son of the Emerald Isle, bulls and 
 all." 
 
 Then his honor grew reminiscent. 
 
 "Once Big Mike was standing on the edge of a 
 railroad fill, bossing the job," said he. "A green 
 Irishman came along pushing a car of dirt and 
 struck Mike. Down over the embankment he went — 
 clean down to the bottom. The frightened work- 
 man shouted down through his hands: 'Ahoy, me 
 boss, is ye hurrt? is ye hurrt bad?' There was noth- 
 ing but a groan for answer. 'Is ye hurrt? is ye hurrt 
 bad?' 'Shet up, you blasted fool,' yelled Mike; 'it 's 
 killed dead and a corpse that I am.' " 
 
 The little company, including Luther, laughed and 
 the sombre spell was broken. 
 
 "I know a better one on Big Mike than that," said 
 the barber, soaking his sponge. "Say, Jack, suppose 
 you start the phonograph for the reverend. Put in 
 a song." 
 12 
 
168 Little Journeys With Martin Luther 
 
 When it began to talk and sing, Luther looked 
 amazed. 
 
 "What is now taking place in the world seems most 
 marvelous to me, ' ' said he, shaking his head. ' ' Either 
 I never yet saw the world, or a new world comes into 
 being while I sleep.' ' Then he wished St. Paul had 
 preached into a thing like that. 
 
 "As I was about to say," began the barber, resum- 
 ing his work, "Big Mike — " 
 
 "I appeal to the reverend," a voice interrupted: 
 "aren't gamblers thieves?" 
 
 The clerk had put the question. He and the fast 
 young man were having a verbal bout. 
 
 "And now it is asked," said our good father, 
 "whether gamblers are thieves? It is obvious that 
 gamesters who play for stakes commit sin. They 
 covet the possessions of others, and are thus thieves 
 in the eyes of God. No one — " 
 
 "That 's plain," nodded the 'Squire, "very plain." 
 
 "No one plays with another for the purpose of giv- 
 ing him property, for he could convey it without 
 gaming. Again, he does not play because he wants 
 to lose, or because he seeks the welfare of another 
 as he seeks his own. Thus gambling is always 
 against love and always grows out of greed, for 
 a gambler seeks his own profit at another's 
 expense. ' ' 
 
 "Well, as I was going to say," the barber began 
 again, "when Big Mike was paving Washington 
 Street, green hands made him a lot of trouble. He 
 
* At the Barber's l i 169 
 
 came upon one who was making a big mess of things. 
 He gazed at him a moment and shook his head in 
 despair. 'Yon bloomin' idiot,' said Mike in a tone of 
 utter disgust, 'I 've larned ye everything I know, an' 
 still ye don't know anything!' " 
 
 Luther laughed till he held his sides.* 
 
 "It also pleases God when you address a brother 
 with a smile," said he, "or now and then crack a 
 decent and witty joke. God is a foe of all 
 gloominess." 
 
 "I '11 wager Big Mike's widow will marry before 
 a year rolls round," said the undertaker. "Never 
 saw it miss: women who wail so when they put one 
 man in the hearse soon find another for the house.' 1 * 
 
 "Perfectly natural, perfectly natural, and easily 
 explained on psychological grounds," asserted the 
 'Squire with an air of learning. 
 
 "Bosh!" interjected the young man in the loud 
 clothes, tossing a Police Gazette on the stand 
 and moving towards the door. " 'Frailty, thy name 
 is woman!' " 
 
 Instantly the clerk got into a wrangle with him 
 on the subject of women. The others talked town 
 topics. Luther heard snatches of the wrangle, and 
 his frank countenance, like the face of a barometer, 
 announced the storm that was brewing. But when 
 
 *This anecdote is especially commended to those pro- 
 fessors who find fault with preachers. They "larned" us 
 everything they know, and still we don't know anything ! 
 
170 Little Journeys With Martin Luther 
 
 he stepped from the chair the lecherous fellow was 
 gone, and Luther said: 
 
 "The man who sets light by preachers and women 
 will never come to a good end. To despise them is 
 to despise God and man." 
 
 He glanced at his hands and started for the 
 wash-stand. 
 
 "Therefore, when you see a hog poking its snout 
 in filth, think of such a swinish blackguard. Let 
 them know that they are after all but despisers of 
 the sex." 
 
 He began to lave his hands, but was so much 
 aroused that he kept on talking. 
 
 "Even though wives and maids have flaws and 
 faults, yet one should not publicly decry them with 
 tongue or pen. A pious woman is to be honored and 
 loved, first, because she is God's gift, and then be- 
 cause God has bestowed upon woman glorious vir- 
 tues which greatly outweigh trivial shortcomings. 
 My, how dirty the water becomes from washing with 
 it! Sooth, I forgot that skin and flesh are taken out 
 of the ground, as the Scriptures say. Thou art dust 
 and ashes: why so proud, man!" 
 
 Drying his hands, he returned to the former 
 subject. 
 
 "A wife is the best treasure, for she is given by 
 God, has many virtues and keeps troth. No one 
 will ever have to repent rising early and marrying 
 young. When Eve was brought to Adam he was 
 filled with the Holy Ghost and gave her the most 
 
At the Barber's 171 
 
 beautiful and glorious of names, calling her Eva, 
 that is, mother of all living. This is woman's glory 
 and her most precious ornament. She is fons 
 omnium viventium, the source of all human 
 life, a brief phrase, but such as neither Demosthenes 
 nor Cicero could have coined." As he seated himself, 
 he added: "My hostess at Eisenach said well, when 
 I was a student there, 'There is no sweeter pleasure 
 on earth than to be loved by a good woman.' " 
 
 "Yes," said the 'Squire, nodding approval, "a good, 
 woman is a precious pearl, and an obedient woman 
 is beyond price." 
 The barber smiled. 
 
 "Isn't it Solomon," he queried, "who asks where 
 such a woman can be found?" 
 
 "Were I to make love again," said Luther, "I 'd 
 have me an obedient wife carved out of stone." 
 Then he laughed and added: "I would despair of 
 getting one in any other way." 
 
 He picked up the evening paper, for he had prom- 
 ised to wait for me. I could see his face in the mir- 
 ror. It was a study, as his eyes ran from one 
 account to another of crime, war and bloodshed. He 
 cast the paper aside shortly with the remark: 
 
 "The world is the devil's tavern. Hence, whither- 
 soever one goes, he finds the host at home." 
 
 He got up, and, with hands behind his back, 
 started to pace the floor. He was a nervous body 
 and could never sit long unemployed. 
 
 "We are wretched children of Adam," he observed, 
 
172 Little Journeys With Martin Luther 
 
 "for though death trudges at our heels every mo- 
 ment on land, we seek it also on water." 
 
 Our fleet was still in Cuban waters and the papers 
 were still sounding the praises of Dewey and Hobson 
 
 "The Spaniards deserved this trouncing," said the 
 undertaker: "they are the most inhuman butchers 
 among civilized nations." 
 
 "The French are wanton," said Luther, taking up 
 the cudgel, "but the Spaniards are altogether un- 
 manageable, and exceed the Italians and French in 
 all wickedness. No nation can tolerate them. They 
 are more cruel than the Turks." 
 
 Now the 'Squire, the clerk, the undertaker, the 
 barber, all talked war, and it was evident they took 
 pleasure in it. Luther dissented. 
 
 "War is one of the greatest plagues that can 
 afflict humanity," he declared; "it destroys reli- 
 gion, it destroys states, it destroys families. In 
 comparison with it famine and pestilence become as 
 nothing. ' ' 
 
 "There 's been great improvement in guns," said 
 the 'Squire, "since I was at the front in sixty-three. 
 There will be no more long wars." 
 
 "Cannon and firearms are cruel and destructive 
 machines," countered Luther. "I believe them to 
 have been the direct suggestion of the devil. Against 
 the flying ball no valor avails: the soldier is dead ere 
 he sees the means of his destruction." 
 
 The old soldier in the 'Squire attempted a de- 
 fence, but it was half-hearted at most. 
 
At the Barber's 173 
 
 "I believe this war will be a good thing for our 
 country after all," the barber declared. 
 
 "Yes," said the undertaker, "if our government 
 decides to hold the Philippine Islands, the Far East 
 will open to our commerce." 
 
 "War is like a net woven of gold," said Luther 
 sententiously: "if you catch fish with it, you are 
 nothing ahead." 
 
 But he agreed with them when they discussed the 
 soldier's belief in the righteousness of his cause and 
 its relation to victory. 
 
 "It does not depend on having a large army and 
 expensive weapons," said he, "but on a good cause. 
 The cause of a war robs a soldier of valor, or gives 
 him heart and courage. But — ' ' 
 
 "This Spanish- American war," interpolated the 
 'Squire, "has demonstrated that once more." 
 
 "But do let us be instant in our prayer against 
 war," said Luther in conclusion. 
 
 It was but a step from the discussion of the bar- 
 barity of Spanish rule to the discussion of the illit- 
 eracy of her island subjects, and but another to the 
 general subject of education. I was surprised at 
 Luther's advanced modern ideas. 
 
 "If the government can compel such citizens as are 
 fit for military service to bear spear and musket, to 
 mount ramparts and perform other martial duties 
 in time of war," said he, "how much more has it 
 the right to compel the people to send their children 
 to school, because in this case we are warring with 
 
174 Little Journeys With Martin Luther 
 
 the devil, whose object it is secretly to exhaust 
 our cities and principalities of their strong men — 
 to destroy the kernel and leave a shell of helpless 
 and ignorant people." 
 
 I was ready to go. But ere we stepped out, Lu- 
 ther turned and said: 
 
 "I maintain that the civil authorities are under 
 obligation to compel the people to send their chil- 
 dren to school." 
 
 As we walked down the street, I informed him 
 that public education is entirely secular and that our 
 high schools and universities are rationalistic and 
 worse. He looked amazed. 
 
 "Where the Holy Scriptures are not the rule, I 
 advise no man to send his child," said he. "Every- 
 thing must perish where God's Word is not taught 
 unceasingly. So we see what manner of men there 
 are in the universities." 
 
 He then spoke of the Iowa Synod, to which he 
 meant to apply next. But little was said, for, in 
 crossing the street, we ran into two men who hap- 
 pened to know us. They were the Dunkard preach- 
 ers we had met in Virginia. As they were going 
 three-quarters of a mile beyond the farmhouse where 
 we were staying, we fared on together. 
 
 Since our former clash they had time to think 
 and were now primed. 
 
 "It seems to us," began the larger brother, "that 
 you Lutherians don't obey the Lord where He says, 
 Book of Matthew, chapter ten, verse eight: 'Freely 
 
At the Barber's 175 
 
 ye have received, freely give.' You people take lucre 
 for your services." 
 
 "We are commanded to teach, comfort and absolve 
 all who will accept and believe," Luther replied, 
 "and they all receive from us such treasures free, 
 according to the passage, Matthew ten, eight. But 
 as Christians enjoy the office of the ministry with- 
 out pay, so they, on the other hand, should also 
 entertain, support and protect the ministers without 
 pay, as St. Paul says in Galatians six, six, and in 
 First Timothy, five, eighteen. And Christ himself 
 says in the tenth verse of the tenth chapter of St. 
 Matthew: 'The workman is worthy of his meat.' " 
 
 "But the servants of the Lord Jesus," said the 
 smaller Dunkard, "must not take pay for the divine 
 treasures." 
 
 "Who could pay for these?" replied Luther, scru- 
 tinizing the man in the moonlight. "What are a 
 hundred or a thousand guilders in comparison with 
 the immeasurable gift of the forgiveness of sins? 
 But inasmuch as such great gift cannot be dispensed 
 but by human beings, who must have sustenance, 
 they as a matter of course must be sustained and 
 supported. But that is no payment for the gift, but 
 is for their trouble and work." 
 
 Then the larger brother of the unmarred beard 
 abruptly changed the subject. 
 
 "Your communion baptizes little babies," said he 
 in his unctious drawl. "Our brethren baptize believ- 
 ers only, even as Holy Writ says: 'He that believeth 
 
176 Little Journeys With Martin Luther 
 
 and is baptized shall be saved.' They baptize believ- 
 ers and nobody else." 
 
 "How and when are they ever going" to be certain 
 of that?" Luther asked. "Are they now become 
 gods that they can look into people's hearts and see 
 whether they believe or not?" 
 
 "But they confess their faith, and so we — " 
 
 "Yes, you say they confess they believe, and so 
 forth," he rejoined. "My dear sir, that is neither 
 here nor there. The text does not say, he that 
 confesseth, but he that believeth. To be 
 sure, you have his confession; and yet for all that 
 you have no certainty of his faith; and so, accord- 
 ing to your own interpretation of this passage, you 
 cannot meet its demands." 
 
 "Howsumever, the brethren teach that babies can- 
 not believe," said the Dunkard, "the which is very 
 plain, for they can't talk, neither kin they know." 
 
 "Where is the Scripture with which they prove 
 it?" Luther asked. "They imagine it so, because the 
 infants do not talk and reason; but their conclusion 
 is unstable, yea, altogether false. But we have the 
 Scriptures for it that babes can and do believe, 
 though they have neither speech nor reason. Thus 
 the Scriptures say, Psalm One Hundred and Six, 
 verses thirty-seven and thirty-eight, that the Jews 
 sacrificed their sons and daughters to idols, and so 
 'shed innocent blood.' If it was innocent blood, as 
 the text says, they were certainly pure and holy 
 children, which they could not be without the Spirit 
 
At the Barber's 177 
 
 and faith. Likewise, the innocent children who 
 were slain at Herod's behest were not over two years 
 old, and, as a matter of course, were without speech 
 and reason, and yet they are holy and saved. And 
 in the fourteenth verse of the nineteenth chapter of 
 St. Matthew, Christ says the kingdom of heaven is 
 the children's. St. John was a babe, and I should 
 think he could believe." 
 
 "The case of John the Baptist was out of the com- 
 mon run," the smaller Dunkard retorted. "That 's 
 far from proving that all the little young ones kin 
 believe." 
 
 "Just be patient and contain yourself a bit," an- 
 swered Luther as he came to a standstill. "I have 
 not yet come to the point where I prove the faith of 
 children; but only so far as to show that your Ana- 
 baptist reasons are false and untenable and cannot 
 prove, that faith cannot be in children. For, since 
 faith was in John without speech and reason, you 
 cannot maintain your ground when you say children 
 cannot believe. Now it is not against Scripture to 
 say an infant can believe, as the example of St. John 
 shows. Now if this, that children can believe, be not 
 against Scripture, but in harmony with it, then your 
 assertion that children cannot believe must be 
 against Scripture. That is what I wanted to say 
 first." 
 
 "It is a beautiful night," said the big Dunkard. 
 
 "The Lord is good," added the smaller one, "and 
 His mercy endureth forever." 
 
178 Little Journeys With Martin Luther 
 
 "Night unto night uttereth speech and the heavens 
 declare His — " 
 
 "Now who made you so certain that baptized chil- 
 dren do not believe, although I here prove that they 
 can believe?" asked Luther, refusing to be turned 
 from the subject. "But if you are not certain, then 
 why are you so precipitous in nullifying the first 
 baptism, when you do not know, and cannot know, 
 that it is void? What if all children could not only 
 believe at baptism, but believe just as John did from 
 his mother's womb? For we cannot deny that the 
 same Christ who came to John before his birth is 
 with and in baptism. Since He himself is present 
 and speaks and baptizes, why should not faith and 
 the Spirit come to the child through His speaking 
 and baptizing, as well as it came there to John? And 
 that especially since He says through Isaiah that His 
 Word shall not return to Him void. Furthermore, 
 He commands us to bring the little children to Him, 
 Matthew nineteen, fondles and kisses them, and says 
 the kingdom of God is theirs. Now cite a single 
 Scripture passage which proves a baptized child can- 
 not believe, since I have adduced so many which 
 show that they can believe and that it is but right 
 to hold that they do, although it is unknown to us 
 how they believe. Nor is that of much importance. ' ' 
 
 "Howsumever," said the smaller Dunkard, "your 
 communion teaches that unbaptized babies — " 
 
 "No one," broke in the other, "who was sprinkled 
 as a baby knows for certain that he was baptized. 
 
At the Barber's 179 
 
 He has somebody's word for it; but we are not to 
 believe man, but God. Therefore it is right to bap- 
 tize them over." 
 
 Luther laughed outright. 
 
 "That strikes me as a shaky and rotten founda- 
 tion, ' ' said he; "for should I reject all which I myself 
 have not seen or heard, I would certainly not retain 
 much either of faith or love, of things spiritual or 
 earthly. So I might say: My dear friend, how do I 
 know this man is my father and this woman my 
 mother? You dare not believe men, but must be cer- 
 tain of your parentage yourself. With that all chil- 
 dren would forever be free and would no longer need 
 to obey God's command when He says: 'Honor thy 
 father and thy mother,' for I would forthwith say: 
 How do I know who my father and mother are? I 
 do not believe men. Likewise I would not acknowl- 
 edge brother, sister, uncle, nor a single relative, but 
 would constantly aver that I do not know they are 
 related to me because I am uncertain of my parent- 
 age. But were I ruler of the land, I would serve a 
 spirit like that in the same way and forbid that he 
 receive any inheritance from his parents, neither 
 house nor home, nor even a single penny, and thus 
 play against him his own 'belief until his 'spirit' 
 again became flesh." 
 
 "And so," said I, "like a blind Samson, you might 
 pull down the whole structure." 
 
 "Yes," he replied, "I would also say, the Scrip- 
 tures are naught, Christ is naught, apostles never 
 
180 Little Journeys With Martin Luther 
 
 preached; for all that was neither seen nor felt by 
 me, but I heard it from human beings. Conse- 
 quently I would not believe it unless it were all done 
 anew before my eyes. Then should I be a real free 
 fellow indeed — free also from all of God's command- 
 ments. 'Aha! that 's the place I should like to reach,' 
 chuckles the devil, 'if only I could!' That means 
 laying a foundation for rebaptizing which leaves 
 nothing firm in heaven or on earth." 
 
 Ignoring the argument, the younger Dunkard now 
 said what he had kept in mind all this time. 
 
 "Howsumever," he drawled, "your communion 
 teaches that unbaptized young ones are lost." 
 
 "God has not revealed to us how He will deal with 
 babes who have not been baptized," Luther replied, 
 "but has kept that under the covert of His mercy, 
 and commanded us to insist urgently in public on 
 the use of Word and Sacraments. And we should 
 let it rest at that: He is not unjust." 
 
 We crossed the road. It was muddy, and we 
 walked single file. 
 "There is a work devil among them," said Luther 
 in an undertone to me, "who speaks of faith and still 
 means work, and under the guise of faith leads the 
 poor masses to trust in works. ' ' 
 
 This observation probably touches the very heart 
 of this controversy. To our opponents, baptism is 
 not so much an act which God performs, as a work 
 which the person baptized does. 
 
 But no sooner had we crossed the highway, than 
 
At the Barber's 181 
 
 the elder Dunkard broached another subject. I wish 
 he had stuck to baptism. 
 
 "It is one of the glories of our church," said he, 
 "that we wash feet. You Lutherians don't. Herein 
 our brethren, in the midst of this wicked and per- 
 verse generation, mind the words of the Lord Jesus 
 and in true humility — " 
 
 "Why, my dear fellow," said Luther, "tell me what 
 kind of humility it is if you seek applause and the 
 reputation of saintliness by this act? or what doth 
 it avail your brother if you wash his feet to make 
 a display and gain glory in the eyes of the world? 
 The Pope, his monks and priests, also kings and 
 princes, now and then observe the custom of wash- 
 ing the feet of some paupers; but there is no sign of 
 humility discernable in the performance of this cere- 
 mony. There are many among them, and that, too, 
 the more honest ones, who wash the feet of their 
 brothers of the order, or of their subjects, with so 
 little of the spirit of humility that they afterwards 
 seek forgiveness in the confessional for the pride 
 which dwelt in their hearts during the execution of 
 this work. It is evident that by His action in the 
 Gospel our Lord did not intend to teach us the out- 
 ward washing of feet, which is done by means of 
 water; for then it would be obligatory to wash the 
 feet of all, or rather, which certainly would be more 
 serviceable, to prepare for the people a regular bath 
 in which they could wash their whole body. This, 
 of course, cannot be the meaning of Christ's com- 
 
182 Little Journeys with Martin Luther 
 
 mand in this connection. By His example He simply 
 gave us a striking lesson in humility. ' ' 
 
 "But the ordinance of foot- washing must always be 
 observed before the Lord's Supper is celebrated," 
 said our recusant, "for that is the way the Lord 
 Jesus did it." 
 
 Luther's patience was clean gone. 
 
 "If this is to hold," he replied, "that we are to fol- 
 low the actions of Christ in that mechanical way, and 
 not the Word, the consequence will be that we dare 
 only celebrate the Lord's Supper in a plastered upper 
 chamber in Jerusalem. For if the outward circum- 
 stances must be observed so minutely, the externali- 
 ties of person and place must also be observed 
 strictly, and it would come to this that this sacra- 
 ment was only to be celebrated by the disciples to 
 whom He then gave it. And then what St. Paul says 
 in the eleventh chapter of First Corinthians will 
 become Simon-pure folly. Likewise, because we do 
 not know, and the text does not say, whether it was 
 red or white wine, whether it was wheat or barley 
 bread, we, enveloped in this darkness, shall have to 
 leave the Lord's Supper uncelebrated until we arrive 
 at such certainty that we vary not a hairbreadth 
 from Christ's manner in any external thing. For if 
 we miss it in this, the fanatic is at hand and brays 
 that we hang, murder and crucify Christ. Such an 
 excellent thing is here, and so completely is salvation 
 entrenched here — much more than in Christ's 
 wounds, blood, Word or Spirit!" 
 
At the Barber's 183 
 
 We had reached the gate of the farm where Lu- 
 ther was staying. Perhaps it was well, for Luther 
 was aroused, and it is doubtful if these sectaries 
 were capable of learning aught. After the evening's 
 rain, the air came fresh and fragrant over the ex- 
 panse of meadow, and the foliage glistened in the 
 mellow light of the full-orbed moon, which stood on 
 the distant mountain peak. 
 
 "Stand fast therefore in the liberty wherewith 
 Christ hath made us free," said Luther, as a parting 
 word, "and be not entangled again with the yoke of 
 bondage. Faith is the substance of things hoped 
 for, the evidence of things not seen." 
 
 "Faith, ah yes, it is power," drawled the larger 
 Dunkard. "Do you know, I have faith so I could 
 remove that there mountain?" 
 
 "Then, why don't you move it?" said I. 
 
 "Because I wouldn't know where to put it." 
 We laughed, and the brethren went their way. 
 
 "Oh, what wise people," sighed Luther; "they 
 should be set to hatching goose eggs!" 
 
 13 
 
®®®@®£S0S@§5SS*§) 
 
 X. THE POPE GETS A PELTING 
 
 'Tis some relief that points not clearly known 
 Without much hazard may be let alone. — Dryden. 
 
 UTHER insisted on walking from 
 the Iowa farmhouse to the town, 
 and to this day I have reason to 
 rue that I yielded to him. It was 
 a frosty autumnal morning. As 
 we strode along, I ventured to say 
 it would have been better to ride, 
 and so conform somewhat to his 
 physician's advice. 
 
 "Sooth," said he, "to live according to doctors' 
 rules would be a sorry sort of life indeed. As for 
 me, I eat what I relish and— suffer what I must." 
 
 "But the medical profession has made great prog- 
 ress along the line of prevention," said I. "For 
 instance, we know to a certainty that flies carry dis- 
 eases and are veritable pests." 
 "I detest flies and am at war with them," said he, 
 "for they are the image of devils and heretics." 
 
 Then he launched out against the odoriferous 
 Papacy, whither the flies naturally led. 
 
 "Yea, the superstition eventually grew so strong," 
 said he, coming back to the subject, "that some 
 would not kill even lice and fleas. I saw a priest who 
 thought he did God a service by protecting these 
 pests. He never cleaned his clothes; and, to tell 
 (184) 
 
The Pope Gets a Pelting 185 
 
 truth, he put the lice which fell from him back into 
 his cowl. The reason he assigned for being so filthy 
 was that he knew his parents were also being de- 
 voured by maggots in their graves.* But God has not 
 commanded us to destroy the body, but wills that 
 we respect it, although it must be curbed and kept 
 under control." 
 
 He returned to physicians and kindred topics. 
 Many of his comments struck me as pithy and 
 pointed. For instance, this against Christian Scien- 
 tists: "God hath compounded medicines of the earth 
 and no sensible man despises them." Yet he held the 
 mind has a decided influence over the body. "When 
 the mind is tortured and burdened," said he, "phys- 
 ical illness follows." And again: "Much depends 
 upon the confidence the patient reposes in the phy- 
 sician." He praised the profession. "A learned and 
 prudent physician is a great gift of God; but," he 
 added with a twinkle, "a young leech must needs 
 have a new graveyard." 
 
 *So the unlettered priest. But such filthiness really 
 had a different ground. When monks were laying out 
 the body of Archbishop Thomas a Becket, afterwards 
 called St. Thomas of Canterbury, they found his hair- 
 cloth undergarments literally alive with vermin — boiling 
 over with them, as one ancient account describes it, like 
 water in a simmering caldron. Seeing this, the monks 
 proceeded no further with the work, declaring that a 
 corpse, as holy as they perceived this one to be, needed 
 no washing. This is a fair sample of genuine, old-time 
 papal piety. — Editor. 
 
186 Little Journeys With Martin Luther 
 
 We were overtaken by a country justice of the 
 peace, who looked like the traditional Uncle Sam. 
 His weakness was poetry, and he seemed to know 
 almost everything that is quoteworthy. We met him 
 again a few days later, and learned to know him bet- 
 ter. But now the spirit was upon him and he hailed 
 us thus: 
 
 "What miracle of wierd transforming 
 
 Is this wild work of frost and light, 
 
 This glimpse of glory infinite!" 
 
 But in the next breath he was going on all fours, 
 talking of paunch and purse. 
 
 "Twill be an uncommon cold winter," he declared. 
 "The hornets' nests are built low and the corn-husks 
 are right smart thicker than common. I look for a 
 powerful hard winter according to the signs." 
 
 "So be it," responded Luther. "Let it snow and 
 freeze hard as it will, summer will come again, for 
 God will not let it snow and freeze forever. ' ' 
 
 He gazed at the frost-covered field, and that far- 
 away look came to his eyes. 
 
 "Winter and frost are hard to stand, but — " said 
 he, throwing in one of those little, effective breaks of 
 his, "but that you may see how you can bear it and 
 not perish, God hath placed symbols in this selfsame 
 snow, frost and ice to give you heart, for they teach 
 something far different from what they threaten. 
 For, behold, does not the snow look like fleece? Thus 
 God would as much as say: the snow shall not kill 
 thee. Nay, it suggests wool to you, and wool and 
 
The Pope Gets a Pelting 187 
 
 warmth you shall have. Neither shall the frost slay 
 thee. Nay, it reminds you of ashes and awakens 
 thoughts of the hearth fire, that you may remember 
 there is fuel to withstand the Frost King. Neither 
 shall the hailstones fell thee. Behold, they suggest 
 crumbs, by which you may be reminded that, though 
 nothing grows during the winter, you shall neverthe- 
 less not starve." He paused for a moment, and then 
 repeated the word of the Psalm he had in mind: "He 
 giveth snow like wool: He scattereth the hoarfrost 
 like ashes. He casteth forth His ice like morsels." 
 "Verily," he commented, "he speaketh right com- 
 fortably, and would teach us to know the cold season 
 aright, that we may love and thank God even for 
 winter itself . " 
 
 For a while we were silent, like pious and well- 
 behaved people who have heard a sermon and are 
 leaving the sanctuary, that is to say, like pious and 
 well-behaved people who died before the era of jab- 
 bering in the holy place began.* 
 
 Some young chaps were hauling in corn. Across 
 
 *I much fear the talk at country church doors is like 
 that mentioned by Cowper in his Tithing-Time in 
 Essex: 
 
 "One talks of mildew and of frost, 
 And one of storms and hail, 
 And one of pigs that he has lost 
 By maggots at the tail." 
 And the talk at city church doors is probably not a whit 
 better. Brothers (and sisters), these things ought not 
 so to be. 
 
188 Little Journeys With Martin Luther 
 
 the fields came their peals of laughter and snatches 
 of merry song". 
 
 1 ' 'Tis a very seemly and wholesome happiness," Lu- 
 ther remarked, "when we rejoice that the fields have 
 yielded good and plentiful returns, for then we are 
 happy because God has given us so much. Our Lord 
 God is gladly willing that we eat, drink, be merry and 
 make use of all His creatures, for that is why He 
 created them. ' ' 
 
 "But the pleasure has well-nigh all seeped out o' 
 farming," said the 'Squire, back on all fours. "The 
 farmers git so little for their stuff." 
 
 "The more we have, the more we want," said 
 Luther curtly. 
 
 "But 'taint the farmers that git it." 
 
 "If farmers appreciated their blessings they would 
 be in paradise," Luther declared, misunderstanding 
 or ignoring the 'Squire's statement. "No one is con- 
 tent with his lot. 'The ox envies the horse, the horse 
 the ox.'" 
 
 "But it 's the jobbers and the cold storage men that 
 hold stuff and git the high prices," he explained. 
 
 "Yes, and the poor have to suffer for it, ' ' said I. "I 
 know not how these so-called Christians can face the 
 judgment day." 
 
 "On that day Christ will say: 'I was a hungered, 
 and ye gave me no meat,' " Luther replied. "A man 
 who has given himself to the riches and honors of 
 this world, and thereby forgotten his soul and his 
 God, is like a little child that clasps in its hand an 
 
The Pope Gets a Pelting 189 
 
 apple of fine shape and color under the impression 
 that it has something good, though the apple is rot- 
 ten within and teeming with worms." 
 "You are right, perfectly right," interjected the 
 'Squire. "It is so: 
 
 'Extol not riches, then, the toil of fools, 
 
 The wise man's cumbrance, if not snare; more apt 
 
 To slacken virtue, and abate her edge, 
 
 Than prompt her to do aught may merit praise.' " 
 
 "We should use the possessions God has given us," 
 concluded Luther, "as a shoemaker uses his needle, 
 awl and wax-end to work with, and then lays them 
 aside; or, as a guest uses an inn only for temporary 
 purposes. ' ' 
 
 We trudged on for a time in silence. Then Luther 
 adverted again to husbandmen. 
 
 "The pastor at Holsdorf," said he, "would not 
 admit his farmers to the Lord's Supper. The farm- 
 ers lodged complaint with the Visitors. The pastor 
 said in defence: 'My dear sirs, I concede I did not 
 allow them to come to the Lord's Table because they 
 do not pray.' Thereupon one of the farmers jumped 
 up and said: 'We don't have to pray. That 's why 
 we keep you and pay you wages!' " 
 
 "In the eyes of parsons," said the 'Squire with a 
 smile, "clodhoppers are a coarse set, sure. 
 
 'Oh why were farmers made so coarse, 
 
 Or clergy made so fine? 
 A kick that scarce would move a horse, 
 
 May kill a sound divine.' " 
 
190 Little Journeys With Martin Luther 
 
 "That," said Luther, half in jest, half in earnest, 
 "is wise, and it is fitly spoken." 
 
 Our companion turned into his neighbor's lane, 
 and we went the rest of the way alone. 
 
 Just as we entered the town, I stepped sidewise 
 on a pebble and wrenched my right knee — an acci- 
 dent, by the way, which often befalls me. After 
 assisting me to the hotel and calling a physician, 
 Luther went to the church. 
 
 My feelings were hurt quite as much as my limb. 
 We might just as well have gone to town in a car- 
 riage; but Luther must needs have his own way, 
 always have his own way, and now I must miss the 
 Iowa Synod colloquy, which I had set my heart on 
 hearing; for I was very anxious to hear the subject 
 of Open Questions discussed. So I lay on the couch 
 and chaffed till he returned at noon, when, so soon 
 as his nose was through the door, I asked: 
 
 "How did things go? What of the doctrine of 
 Church and Office? What of— " 
 
 "They do not want to admit that they have erred 
 in a single syllable," he answered rather petulantly, 
 sat down at the table and began to write. 
 
 "But," said I somewhat later, "it looks to me as 
 if a lot of these differences between synods are noth- 
 ing more than a different way of saying the same 
 thing." 
 
 "I know we should not fall out on account of words 
 and phrases, if definition and conviction are not at 
 loggerheads," said he, somewhat impatiently and 
 
The Pope Gets a Pelting 191 
 
 without looking up. "Every bird pipes just as its 
 throat is fashioned and every language has its own 
 way of saying these things." 
 
 It was plain: things had not glided along 
 smoothly. But I wanted to know more, and, after 
 biding my time, ventured further: 
 
 "How about the matter of Open Questions? Did 
 you get to — " 
 
 "Everything stands open," he interjected; "but — 
 it dare not come to this that you touch the sore." 
 
 So they had come to this subject, for it is only in 
 this sphere that "everything" stands open in the 
 Iowa Synod. Now, as a matter of course, there are 
 open questions. Everything is not settled.* In this 
 respect a man's orthodoxy depends upon what he 
 relegates to this domain and — on who sits in judg- 
 ment on him! 
 
 "Nevertheless," said I, "they are shrewd theo- 
 logians and know how to defend their position." 
 
 "It 's more like the quarreling of women and chil- 
 dren," he retorted quickly. "It is so! It is not so! 
 Yea, nay! Nay, yea! And still they are such shrewd 
 theologians in this!" 
 
 This outburst of sarcasm did not surprise me. 
 Where men agree that certain questions are open, 
 there is not only diversity of opinion on those ques- 
 
 *For example, Did Adam have a navel? But — hands 
 off, lest, after we have settled everything else, this thing 
 become firdjentrettncnb. 
 
192 Little Journeys With Martin Luther 
 
 tions, but contradictory beliefs are expressed and 
 defended. Thus the greatest discord dwells in sweet- 
 est concord or utter indifference — just as you are 
 minded to phrase it. The whole thing makes the 
 impression of slipperiness so soon as it touches a 
 matter of real moment, and its defenders then look 
 like men bent on maintaining loopholes. You can 
 easily imagine how it affected Luther when it was 
 applied to such matters as the doctrines of the Anti- 
 christ and the Millennium, for that is what he meant 
 by "the sore." For now he rose, scanned what he 
 had written, smiled as if well pleased with it, then 
 folded the sheet and tossed it to me, saying: 
 
 "Those who were not under the Papacy think teach- 
 ing and warning against the Antichrist to be quite 
 unnecessary; but those who were stuck fast in the 
 mire of Papacy are the ones who deem it necessary 
 that the youth be diligently reminded of it. ' ' 
 
 Then, expressing himself as pleased with the con- 
 dition of my limb, he was off, saying, as he closed 
 the door: 
 
 "Farewell, and pray for me." 
 I unfolded the sheet. It proved to be a curious 
 and an interesting document, reading as follows: 
 
 THE BOOK OF THE GENERATION OF THE ABOMINATION OF 
 
 DESOLATION, THE ANTICHRIST, THE SON OF 
 
 HYPOCRISY, THE SON OF THE DEVIL. 
 
 THE devil begat Darkness; 
 Darkness begat Ignorance; 
 Ignorance begat Error and 
 his brethren; 
 Error begat Free 'Will and Pre- 
 sumption out of self-conceit; 
 
 Free Will begat Merit; 
 
 Merit begat Forgetfnlness of 
 Grace; 
 
 Forg-etfulness begat Transgres- 
 sion; 
 
 Transgression begat Unbelief; 
 
The Pope Gets a Pelting 
 
 193 
 
 Pomp begat Ambition; 
 
 Ambition begat Simony; 
 
 Simony begat the Pope and bis 
 brethren, the Cardinals, about the 
 time of the Babylonian Captivity; 
 
 After the Babylonian Captiv- 
 ity, the Pope begat the Mystery 
 of Iniquity; 
 
 The Mystery of Iniquity begat 
 Sophistical Theology; 
 
 Sophistical Theology begat Re- 
 jection of the Scriptures; 
 
 Rejection of the Scriptures be- 
 gat Tyranny. 
 
 Tyranny begat Slaughter of 
 Saints; 
 
 Slaughter of Saints begat Dis- 
 dain of God; 
 
 Disdain of God begat Dispen- 
 sation; 
 
 Dispensation begat Wilful Sin; 
 
 Wilful Sin begat Abomination; 
 
 Abomination begat Desolation; 
 
 Desolation begat Anguish; 
 
 Anguish begat Questioning; 
 
 Unbelief begat Satisfaction; 
 
 Satisfaction uegat Mass-offer- 
 ing; 
 
 Mass-offering begat Priests out 
 of the smear or chrism; 
 
 The Priest out of chrism begat 
 Superstition and Bigotry; 
 
 Bigotry begat Hypocrisy, the 
 king; 
 
 Hypocrisy begat Traffic in sac- 
 rifice ; 
 
 Traffic and Profit begat Purga- 
 tory; 
 
 Purgatory begat the founding 
 of yearly Solemn Vigils; 
 
 Vigils begat Church-livings; 
 
 Church-livings begat Mammon; 
 
 Mammon begat Swelling Super- 
 fluity; 
 
 Swelling Superfluity begat Full- 
 ness; 
 
 Fullness begat Madness; 
 
 Madness begat Wilfulness; 
 
 Wilfulness begat Rule and 
 Dominion; 
 
 Rule and Dominion begat Pomp; 
 
 Questioning begat Searching out the Ground of Truth by which is 
 
 revealed the Destroyer of the Pope, who is called the 
 
 Antichrist. 
 
 It was evident that Luther was wrought up. I 
 itched to hear him, and ere long hobbled over to the 
 church. 
 
 "I deplore that I am unfortunately much too 
 hasty," a voice was saying as I approached the 
 steps. ' ' But I wish I could utter nothing but thunder- 
 bolts against the Papacy." It was Luther's voice. 
 
 What the others said was not distinguishable 
 above the din, but I heard Luther reply: 
 "I will endeavor to speak with more propriety." 
 
 On entering, I found three ministers at a table in 
 front, Luther pacing back and forth, and eighteen or 
 
194 Little Journeys With Martin Luther 
 
 twenty men occupying pews. The examiners proved 
 to be mild-eyed, mild-voiced, and mild-mannered 
 men. 
 
 "What is up now?" I asked a youthful divine at 
 my elbow. 
 
 "Second Thessalonians, two, one to twelve," he 
 whispered. "Ach, I am afraid he is an out and out 
 Missourianer. ' ' 
 
 "Now we say the Pope is not the Antichrist," said 
 the smallest man at the table, stroking his mutton- 
 chops, "and — " 
 
 "I say," thundered Luther, "he is the adversary 
 of the Lord and the apostle of the devil." 
 
 "But you agree, don't you," asked the little man 
 kindly, "that the apostle here speaks of the 
 Antichrist?" 
 
 "Yes," replied Luther, "Paul exposes the knave 
 thoroughly, fore and aft, that we may see through 
 his lies and — " 
 
 "But the apostle says here clearly that the expo- 
 sure of the Antichrist is a sign of Christ's second 
 advent. Hence the Papacy cannot be the Anti- 
 christ, for it is a long time since the character of 
 the Papacy was revealed and yet the day of the 
 parusie has not been ushered in. How do you 
 harmonize this?" 
 
 "One day is with the Lord as a thousand 
 years," he replied, "and a thousand years as one 
 day." 
 
 "Didn't I tell you?" said my young neighbor. 
 
The Pope Gets a Pelting 195 
 
 " A c h, it is sad that so fine a mentality is warped by 
 the errors of Missouri." 
 
 He said it in that mild tone they all were employ- 
 ing. I made no reply. The thing was getting on 
 my nerves, and I wondered if this matter of Open 
 Questions did not have something to do with their 
 quality of voice, for the everlasting defence of the 
 Open Question proposition involves an everlasting 
 apology. And an apology is meekness itself. 
 
 The members of the examining committee were 
 evidently of the same mind as my neighbor, for, 
 after putting their heads together, the elderly 
 brother said: 
 
 "Brother Martin, in their controversy with the 
 sainted Schieferdecker, the Missourians insisted that 
 the judgment day might come at any time, averring 
 that all the signs, except the very immediate ones, 
 had come to pass. And to make matters worse, they 
 were bent on inflating this to the proportions of an 
 article of faith. Surely, Brother Martin, you are not 
 of that opinion, are you?" 
 
 "I assuredly hold," replied Luther, "that the day 
 of the Lord is near, and that either we or our de- 
 scendants will live to see it. All the great signs have 
 now come to pass: the Antichrist is revealed and the 
 world runs wild. And 'twill be no better in the 
 world ere doomsday comes." 
 
 "But it cannot come at any time," urged the exam- 
 iner, "for ere the end, the conversion of all Israel 
 must take place." 
 
196 Little Journeys With Martin Luther 
 
 Luther replied at some length to this. 
 
 "Not that no Jew will evermore come to faith, ' ' said 
 he in conclusion, "for some fragments will remain 
 and some individuals will be converted; but that race 
 which we call the Jewish people will not be 
 converted." 
 
 "Ach, it is all too bad," whispered my clerical 
 fledgling. "We cannot use him: he is at one with 
 Missouri, and Missouri is so autocratic." 
 
 "But be all that as it may," blandly continued the 
 elderly man, "still the Pope, or the Papacy, does not 
 bear the marks of Second Thessalonians, two, one to 
 twelve, and therefore cannot be the Antichrist. The 
 Antichrist is here called the 'man of sin, the son of 
 perdition.' That means that he is one who is wholly 
 given to sin. You would not say — " 
 
 "Who else is 'the man of sin, the son of perdi- 
 tion,' " asked Luther, wheeling around, "than he 
 who multiplies sin in the Church and increases the 
 loss of souls by means of his false doctrine and 
 shameful statutes and still sits in the Church as a 
 god?" 
 
 He paused for a reply, and, getting none, 
 continued: 
 
 "That is what papal tyranny has done and over- 
 done these many years, for it extinguished faith, 
 obscured the Sacraments, suppressed the Gospel, and 
 multiplied without end commandments of its own 
 which are not only wicked and unspiritual, but also 
 barbarous and — " 
 
The Pope Gets a Pelting 197 
 
 "Come, come, Brother Martin, be not so fast, nor 
 yet so harsh," said the old man in his soft-tongued 
 way; "even the angel Michael durst not bring a rail- 
 ing accusation against the devil. Now see, if we say 
 the Pope is the son of perdition, it must mean that 
 he descends from the father of perdition, who is the 
 devil. Now that is — " 
 
 "Whence hails the Papacy?" broke in Luther, his 
 eyes flashing fire. "I say now, as I said before, it 
 comes from the devil, for it does not come from the 
 Church governed by Christ through the Holy Spirit. 
 I will prove this so incontrovertibly that even the 
 gates of hell shall be powerless against it. ' ' 
 
 "But one cannot so interpret," declared the young. 
 est examiner, Greek Testament in hand. 
 
 As a rule, the younger your preacher, the more 
 learned he is — in his own conceit. 
 
 "One cannot so interpret," he repeated slowly. 
 "This theory goes on the assumption that the Anti- 
 christos is an institution or a party continuing 
 through centuries. But according to reliable exe- 
 getes, this contention will not hold. Just as C hr i s- 
 t o s here in First John, two, twenty-two, is an indi- 
 vidual, so also His chief adversary on earth, Anti- 
 christ os, must in this same passage mean an 
 individual." 
 
 "We should not give credence to those who under- 
 stand this and similar passages as applying to one 
 person only, not knowing the custom of the prophets, 
 who commonly indicate an entire kingdom by means 
 
198 Little Journeys With Martin Luther 
 
 of a single individual," Luther replied. "Similarly, 
 they apply the term antichrist to a single individual, 
 whom St. Paul calls the man of sin and the son of 
 perdition, although St. Paul would have it under- 
 stood that the entire body, the whole gang of ungodly 
 people, and all their successors are that same 
 Antichrist." 
 
 "But, see here," said the other examiner, ignoring 
 the trend the discussion had taken, "it is true that 
 the Pope gives out that he is the vicegerent of Christ, 
 but it has not come to this that he 'opposeth 
 and exalteth himself above all that is called God, 
 or that is worshiped,' as our beloved St. Paul says 
 here." 
 
 "I do not understand this in any other way, ' ' replied 
 Luther, ' 'than that the word of an ungodly man shal] 
 be preferred to the word of God, and the man who 
 puts himself in God's place be revered and feared 
 above God." 
 
 "Mean you that this applies to the Pope?" asked 
 the midde-aged examiner. 
 
 "Look at his decretals and canons," he answered, 
 "and you will find that infractions of the Pope's 
 statutes are punished more severely than violations 
 of the divine commandments. Yes, he tramples and 
 defames Christ, the Lord, who alone is to be wor- 
 shiped and obeyed; but he wants his own doctrine 
 to be accepted and honored, wants to be feared, and 
 demands that credence and confidence be given what- 
 soever he teaches. That, I think, surely means to 
 
The Pope Gets a Pelting 199 
 
 seat one's self above the revealed God. From the 
 Sacrament — ' ' 
 
 "But, Brother Martin," exclaimed his interlocutor, 
 "let us hold to—" 
 
 "From the Sacrament of the Altar, ' ' said he, oblivi- 
 ous to the interruption, "from the Sacrament of the 
 Altar he has not only taken the cup, robbing the 
 Church of it against all right, but he altered the Tes- 
 tament of Christ, turned it into a sacrifice, and made 
 a commodity of it which coined money. In short, he 
 buried Christ altogether, and attributed righteous- 
 ness to his man-made commandments and false wor- 
 ship, which he invented and introduced without 
 God's Word and against it. That means, I trow, to 
 exalt one's self above all that is called God. Hear 
 for yourself what St. Paul—" 
 
 "But," interposed the young examiner, "one may 
 also understand that to mean — ' ' 
 
 "I will not let you give Scripture more than one 
 meaning," Luther rejoined with emphasis. "It mat- 
 ters not at all how often you try it, or how long you 
 exclaim, one may also say, one may also understand, 
 one may also answer. Do put away the words, one 
 may also. These are false arguments, one and all, 
 and they are nothing but loopholes." 
 
 "But listen, Brother Martin," said the elderly man, 
 "our beloved St. Paul here says of the Antichrist: 
 'He as God sitteth in the temple of God, showing 
 himself that he is God.' Now, who ever heard of 
 
 14 
 
200 Little Journeys With Martin Luther 
 
 such a claim on the part of the Papacy? The Pope 
 does claim to be the vicar of Christ, but that he — M 
 
 "Yes," Luther exclaimed, firing up, "he insists 
 upon it that we shall in no wise doubt his voice to 
 be the voice of Christ, to which we may not say, Why 
 so? albeit we cite six hundred apostles against it." 
 Then he took up the claims which the Papists 
 make for the Pope and inveighed against one Syl- 
 vester. Finally he grew indignant. 
 
 "They carried it so far, these arrant mouthpieces 
 of the devil, that they did not employ veiled lan- 
 guage, but boasted freely and openly that the Pope 
 and his church were over the Holy Scriptures, and 
 that he had the power to alter, repeal, prohibit and 
 interpret as he wished. And his was the handicraft 
 to mold the Scriptures as a potter turns clay, form- 
 ing a crock or a jug, and howsoever he turned it, 
 'twas an article of faith. Thus they do to this day 
 with the words and institution of Christ concerning 
 both kinds in the Sacrament. For they call him an 
 earthly god, not a mere man, but a compound of God 
 and man, and no doubt would like to say that he is, 
 like Christ, true God and man. But thanks be to 
 God, at such horrible blasphemy the sun began to 
 darken, the veil in the temple is being rent in twain, 
 the earth quakes, the graves of the dead are opening, 
 and the rocks are rent. It will be different, and that 
 right soon. By this (namely how the Pope holds 
 himself against and over the Gospel) one can readily 
 see the abomination in the holy place, and distin- 
 
The Pope Gets a Pelting 201 
 
 guish with ease between the Gospel and his doctrine, 
 or, as I was about to say, his blasphemy.' * 
 
 "What authority have you," asked the middle- 
 aged examiner, "for attributing such an awful claim 
 to a church which is still counted a part of Christen- 
 dom? It is preposterous." 
 
 "In the books of the Pope and his lickspittles it is 
 openly stated what the Pope is, to- wit: not only a 
 human being, but also god; that is, the Pope is an 
 earthly god — a human being blended with divinity," 
 Luther replied. "Yes, a real earthly god like the 
 devil, who has nothing heavenly." 
 
 "We do not deny that there is much about the 
 Papacy that is antichristian," said the young exam- 
 iner; "but we do not think the Papacy, at this stage 
 of its development, is the Antichristos. We 
 must concede that the Pope still confesses Christ. 
 Hence we cannot say, in the face of First John, four, 
 three, that the Pope is the Antichrist. 'Every spirit 
 that confesseth not that Jesus Christ is come in the 
 flesh, is not of God,' says John, 'and this is that 
 spirit of Antichrist, whereof ye have heard that it 
 should come.' " 
 
 "The Pope," said Luther, "does indeed confess 
 this word: 'Christ is come in the flesh'; but he denies 
 its fruit. That is as much as to say, Christ did not 
 come in the flesh. For Christ's incarnation did not 
 take place for His own sake, but for the purpose of 
 saving us. This the Pope denies. To be sure he 
 retains the words; but as for the rest, he denies the 
 
202 Little Journeys With Martin Luther 
 
 efficacy of this incarnation, that is, that our heart is 
 to put its trust entirely in the righteousness of 
 Christ and become righteous through it. This 
 article the Pope condemns in his bulls. But Paul 
 controverts that with plain words: 'Therefore we 
 conclude that a man is justified by faith without the 
 deeds of the law.' And our St. John says: 'The blood 
 of Jesus Christ His Son cleanseth us from all sin.' 
 Therefore St. Peter condemns those who deny 'the 
 Lord that bought them.' They acknowledge the 
 Lord, but that He bought them — ah, that they deny. 
 Hence we conclude from this text that the Pope's 
 spirit is of the devil." 
 
 The examiners were not listening. They had 
 their heads together, and I was wondering if, after 
 all this mildness, the colloquy would not end in a 
 manner that would constrain us to say the voice 
 was Jacob's, but the hand was Esau's. Luther 
 stared at the committee a moment, then turned to 
 the audience and continued: 
 
 "The Pope takes away Christ, the kernel, and 
 leaves the empty words. No one has possessed the 
 marks of the Antichrist so exactly as the Pope." 
 He picked up the Bible, saying: "Hear for your- 
 selves what St. Paul says, Second Thessalonians, 
 chapter two, verse four. The Antichrist 'sitteth in 
 the temple of God.' Now, if the Pope is the real 
 Antichrist, and I believe nothing else, he is not to 
 sit or rule in the devil's stable, but in the temple of 
 God. Nay, he will not sit where there are nothing 
 
The Pope Gets a Pelting 203 
 
 but demons and unbelievers, or where there is no 
 Christ or Christendom, for he is the Antichrist and 
 consequently must be among Christians. And inas- 
 much as he sits there and rules, he must have Chris- 
 tians under him. The temple of God, in which he 
 is to rule, certainly does not mean a pile of stone, 
 but holy Christendom." He then quoted something 
 from Sylvester, which I did not catch, and added this 
 drastic comment: "Now this satan asserts that 
 Scripture takes its honor and authority from a mor- 
 tal man. What and who is the Antichrist if such a 
 Pope is not the Antichrist? satan, satan, how long 
 will you abuse the great patience of your Creator!" 
 
 "The Papists are not as bad as they were!" ex- 
 claimed the young man at my side.* 
 
 I am sure he had not meant to say it aloud. The 
 committeemen looked up simultaneously. Luther 
 took the young man's measure at a glance. 
 
 "Verily," said he in a kindly tone, "we should not 
 thus give way to the Papists, but expose them again 
 by portraying them in their true colors, for they 
 would now pose as having been so clean that they 
 never dirtied water. Thus young people are easily 
 deceived and misled, for they know nothing of their 
 abominations and idolatries. We should put them to 
 shame with their own examples, deeds and doctrines 
 
 *For an article on the Antichrist by a member of the 
 Iowa Synod, see Vol. XXV, No. 4, of the Kirchliche 
 Zeitschrift, Chicago, 111.— -E d i t o r. 
 
204 Little Journeys With Martin Luther 
 
 in whatever way we can. The Papists are not to 
 be trusted though they declare peace, write it and 
 seal it." 
 
 The spokesman rose, put on a look of benignant 
 gravity, stroked his burnsides and said with soft 
 tongue: 
 
 "We deem it unnecessary to proceed further. You 
 have stated your convictions in clear and forceful 
 language and with candor — admirable candor, in- 
 deed. We differ on some points, it is true, and it is 
 possible, perhaps even probable, that you might feel 
 more at home in a body like the Missouri Synod." 
 That looked to me like Esau's hand. However, he 
 continued: "But our beloved Iowa Synod rejects the 
 opinion that an agreement also in such doctrines of 
 Scripture as are no doctrines of faith must be con- 
 ditio sine qua non of church-fellowship, and 
 that church-fellowship must be denied on their ac- 
 count. Therefore we will gladly welcome you to 
 our household of faith, if you are willing to grant 
 us the same charity and toleration which we — " 
 
 "Avaunt!" cried Luther, cutting the speech short 
 and reaching for his hat. "And this ought to be said 
 for me after my death: I have always been opposed 
 to such compromises." 
 
 "We meant no offence," faltered the one. 
 
 "Believe us, dear brother," added the other. 
 
 "You misunderstand," declared the third. 
 
 "What shall I, poor man, still say?" he asked, 
 turning around. "It is like the wrangling of women 
 
The Pope Gets a Pelting 205 
 
 and children: 'It is so! it is not so! Yes, no! No, 
 yes!'" 
 
 And with that he withdrew, the mild brethren 
 with mild smiles bidding him a mild farewell. 
 
 And so it ended just as I think they wanted it to 
 end: they had made a toboggan-slide of smiles and 
 smirks, and — were rid of him. 
 As we met outside, Luther said: 
 
 "Where shall I go?" 
 
 "To Missouri," I replied. 
 
 "Not by a long shot!— leastwise not right away," 
 said an old Dane, clapping his hand on Luther's 
 shoulder. "You 're my kind of a man: you 've got a 
 clear crow an' you 're not afeard to crow it. Lu- 
 therans that trim their words for Papists is like 
 Plymouthrocks as has white feathers: 'taint a good 
 breed. Anyhow, I 'm afeard of those chaps as always 
 act as if they was layin' with their heads on their 
 Master's bosom, fer they gen'rally have their feet 
 where they kin give a brother a good, stout kick- 
 kinder on the sly. But — you two are going with 
 me out home, where Mother Petersen puts the finish- 
 ing touches on what God gives us to eat. You 've 
 just got to accept the invitation." 
 And we did. 
 
XI. A TALE OF MINE HOST AND THE SEQUEL 
 
 Honor to women ! to them it is given 
 
 To garden the earth with the roses of heaven. — Schiller. 
 
 E were sitting on the porch of the 
 farm manse: the goodman of the 
 house, a neighbor and myself. 
 Beyond the level stretch of arable 
 land, and behind a copse of 
 stunted trees and tangled under- 
 wood, the sun had sunk to rest, 
 _ and the fleecy clouds that o'er- 
 hung the horizon shone in the radiance of a mellow 
 afterglow. The day was dead — had stolen away 
 like some beloved saint and left its halo behind. In 
 the sear weeds that fringed the roadway, the cricket 
 chirped ominously, for the year was old, and here 
 and there a maple in fiery glow stood like a funeral 
 torch to light the year to its grave. 
 
 It was a fit time for solemn thought, to be sure, 
 for autumn is the first paragraph on eschatology in 
 Nature's volume of theology. But though little had 
 been said, the spirit of our environment had not 
 affected us as it might have. Man is a thing per- 
 verse. So is woman. There is a message in the 
 tolling of a church belL A man casts it off without 
 a second thought. A woman also gets rid of it, but 
 by easy gradations, mayhap wondering at first how 
 
 (206) 
 
A Tale of Mine Host and the Sequel 207 
 
 her shroud will become her, and ending by dwelling 
 on the latest dress pattern. In either case, the mon- 
 itor is banished. So I had shaken off the spell of 
 the hour and was thinking of the colloquy with the 
 Iowa Synod. 
 
 Mine host, who had appeared in his Sunday 
 clothes without vouchsafing an explanation, was 
 wreathed in smiles and looked as if he had something 
 important and pleasant to say; and the neighbor, who 
 was deacon in the Methodist Church on Sundays and 
 'Squire "in and for said township" on week-days, 
 looked as if he were anxious to hear what our host 
 had to say. So the cricket chirped, and the stars 
 twinkled, and time wore on, punctured now and then 
 by a commonplace remark. Our hoary host evidently 
 did not know where to begin, and the 'Squire appar- 
 ently did not want to place an obstacle in the way. 
 A child happened to prime conversation. 
 
 "Come, Mabel," the farmer called to the towhead 
 who peeped around the corner, "come an' git gran'- 
 pap his long pipe — the one as has the Bismarck 
 bowl — an' a couple o' matches, like a good girl. 
 Now jist wait a bit, you little fox. Tell Gretchen to 
 bring up a jug of cider from that bar'l in the fur 
 end of the cellar, where the garlic 's hangin', an' 
 then a parcel of apples an' some milk, fer this parson 
 won't drink no hard cider. Now, skedaddle! an' 
 when you come back, I '11 give you a kiss." 
 
 Though chary of words thus far, the Dane was 
 really in excellent humor, and wanted to make us 
 
208 Little Journeys With Martin Luther 
 
 feel just as good. He was a magnetic man, with a 
 clean-shaven face, round and ruddy; a body that 
 you would probably call stocky, and a profusion of 
 gray locks which he frequently threw back from his 
 brow by tossing his head in a sort of firm, defiant 
 manner. There was a lot of the man's character in 
 that toss. Then, too, he was rather original and 
 energetic in speech. "Curses," said he, "is matter 
 what festers in hell and pollutes the earth; aye, it 's 
 devil's puke as some fellers suck in an' spit out." 
 Then again: "There be fellers as says there is no 
 God, an' every blamed one of 'em knows a man can't 
 be happy alone. 'Taint no use o' talkin', nobody but 
 God would fix it so that happiness must be born 
 twins if it 's goin' to live." You could n't help liking 
 him. Standing on the porch, with hands in the pock- 
 ets of his broad-fall trousers and eyes roaming over 
 his broad fields, he was the personification of good 
 feeling and homely wisdom. As the child tripped 
 away, he turned to the neighbor. 
 
 "You see, 'Squire, I had you tote over because I 
 have some little law business to do, but we '11 be 
 sociable-like a spell first, fer I have a story to tell 
 mighty near as strange as one o' Hans Andersen's." 
 Then, tilting his chair and raising his hand, he began: 
 
 "You know, 'Squire, it 's nigh onto three years now 
 that — Why, I 'm uncommon glad to see you!" he 
 said, addressing Luther, who had just stepped on the 
 porch and through the conversation. "Lookin' fresh 
 as a cowcumber after a rain." 
 
A Tale of Mine Host and the Sequel 209 
 
 "I have been quite well," Luther replied, pulling 
 his fingers, which were stiff from writing, "and I 
 have felt no ringing in my head. Hence I am dis- 
 posed to study, for heretofore this ringing has 
 greatly tormented me." 
 
 "Well, it 's glad I am you left that writin' o' yourn 
 long enough to come down fer a chat. It 's uncom- 
 mon good company the 'Squire is, I '11 warrant," 
 said he, pushing a chair toward father Luther. 
 "The 'Squire he knows more of poets than I do o' 
 pork, an' that 's sayin' a heap — 'pon my word, a 
 
 The strings of his tongue were being loosed and 
 he spoke plainly and pungently. And the 'Squire- 
 well, he felt it incumbent to prove the assertion 
 aforesaid. 
 "It is," said he, "Alexander Smith, who deposes 
 and says: 
 
 'Poetry is 
 The grandest chariot wherein king-thoughts ride; — 
 One who shall fervent grasp the sword of song 
 As a stern swordsman grasps his keenest blade, 
 To find the quickest passage to the heart.'" 
 
 "Oh, shet up!" interjected our host in a tone in 
 which jest and earnest were yokefellows. But Lu- 
 ther said rather wistfully: 
 
 "I regret not having had more time to devote to 
 the study of the poets and rhetoricians. I had 
 bought a Homer in order to become a Greek." 
 Then he said something about a volume of sacred 
 
210 Little Journeys With Martin Luther 
 
 song he had examined, and added: "There is a spirit 
 in poets which comes from heaven." 
 
 "No denyin' that 's where it comes from," said the 
 old man, tossing his mane back. "It 's like money: 
 it 's all the Lord's; but it 's standing out in blamed 
 poor hands. He don't even git all o' the interest, an* 
 the devil gits a deal o' the principal." That was a 
 home thrust. Luther appreciated it. "But as fer 
 these here poets, the most of 'em is nothin' but 
 fiddlers, sich as sets words to dancin', an' it 's with 
 words like it is with people — there 's gen 'rally lust 
 in 'em when they dance." 
 
 "Nay, neighbor," replied the 'Squire, "it all de- 
 pends upon the spirit in which things are done. 
 
 'A servant with this clause 
 
 Makes drudgery divine; 
 Who sweeps a room as for Thy laws, 
 
 Makes that and the action fine.' " 
 
 "God may be served everywhere," commented Lu- 
 ther. "A maid servant might be of cheerful heart 
 and say: I cook, make the beds, sweep the house. 
 Who has told me to do so? My master and mistress, 
 'tis true. But who has given them the authority? 
 God himself. Then it certainly must be true that I 
 am serving not merely my earthly employer, but also 
 my heavenly Master, and that God must be pleased 
 with my employment. What more blessed occupa- 
 tion could I desire? 'Tis the same as if I were cook- 
 ing for God in heaven." 
 
A Tale of Mine Host and the Sequel 211 
 
 These were noble words. But our good father 
 always hit the nail — and the Pope — on the head. 
 
 "If we took this view of our work," he de- 
 clared, "we would have reason to be cheerful and 
 happy all the time, notwithstanding our cares and 
 troubles, which would never become too hard to 
 bear." 
 
 "And it is as much one man's work to use a pen 
 as it is another's to use a pick," commented the 
 'Squire. "'Tis just as natural for poets to sing as 
 it is for birds." 
 
 "So be it," rejoined the old Dane; "I've nothin' 
 agin 'em when they are decent. Besides, I have no 
 call to argue, nohow. Argyin' is like blowin' the 
 coals of a wood fire: you git some o' the ashes in 
 your eyes. But set down. I 'm uncommon gjad that 
 the priest Martin gave the man Martin enough time 
 to come down-stairs." 
 
 "I am overloaded with writing, speaking and other 
 business," he explained, "just as if I had never writ- 
 ten, spoken or done anything in my life." 
 
 "And it 's lean thanks you git fer it, with a pack 
 of faultfinders a-follerin' an' splatterin' ink all over 
 you," our host rejoined. "These — ah, what do you 
 call 'em?" 
 
 "Critics," said he of the law, "critics: 
 
 'There are some critics so with spleen diseased, 
 They scarcely come inclining to be pleased : 
 And sure he must have more than mortal skill, 
 Who pleases one against his will.' " 
 
212 Little Journeys With Martin Luther 
 
 "These critics* be the wasps of humankind, with 
 pens fer stingers: make no honey theirselves an' find 
 fault with all that is made. ' ' 
 
 "Their highest art is to extract the splinter from 
 another person's eye and remain oblivious to the 
 beam in their own, ' ' said Luther, who knew the tribe 
 real well. "To such splinter experts and beam lug- 
 gers the Lord is inimical. They are an offensive 
 and a bellicose tribe, which regards its own work 
 as precious and exalted; but what others produce — 
 ah, that must be malodorous! In fine, the faultfinder 
 is what we Germans call a Hanswurst, who is pleased 
 only with himself. ' ' 
 
 But Luther was always level-headed, always con- 
 servative. The fact that he was unjustly criticized, 
 
 *"P ausaniasisof the opinion," says DeanSwift, 
 "that the perfection of writing correct was entirely owing 
 to the institution of critics * * * which he hides under 
 the following allegory: 'The Nauplians in Argos learned 
 the art of pruning their vines by observing that where 
 an Ass had browsed upon one of them, it thrived the bet- 
 ter and bore fairer fruit.' " Had the sardonic dean pursued 
 the investigation into the ecclesiastical realm, he would 
 have come upon the following additional facts : The Asses 
 in the temple enclosure, waxing very bold, took to chew- 
 ing the vines to the ground. Then the Nauplians began 
 to wail, and quit cultivating vines in the temple precincts. 
 Thereupon the Asses fell to hee-hawing most piteously, 
 especially those that edited church periodicals; but the 
 Nauplians, nothing moved, answered and said: "What, 
 shall we keep Asses and do the braying ourselves !" 
 
A Tale of Mine Host and the Sequel 213 
 
 even venomously assailed, did not serve him as a 
 reason for throwing his quill aside and doing noth- 
 ing, like some of our modern churchmen. Balking 
 is an unseemly thing even in a mule, to say nothing 
 of a saint. Besides, it is only a poor mule that balks. 
 To quote our host on another occasion: "If a body 
 wants to be a mule, let him be a good one." But 
 Luther was level-headed and added, as he rose: 
 
 "But if our Lord will use me, I will gladly follow 
 and do what I can to the glory of God and the wel- 
 fare of my neighbor.' ' 
 
 Then he began to pace the floor and to speak of 
 his opponents. That was a different matter: doc- 
 trine, not diction; Scripture, not style. 
 
 "Now let the scurrilous books come and rain and 
 snow defamation!" he exclaimed. "Let our adver- 
 saries fume and rage. God has not opposed a wall 
 of stone or a mountain of brass to the waves of the 
 sea: a bank of sand has been enough. 'Blessed are 
 ye, when men shall revile you.' We are to rejoice 
 over it as the sure token that we are the blessed — 
 the true Church. To speak for myself, I am greatly 
 pleased that books of this character are written 
 against me." 
 
 There was a momentary lull. Then the 'Squire 
 turned around. 
 
 1 ' Reverend, ' ' said he, ' ' our host has a story to tell. ' ' 
 
 "So?" queried Luther with patent interest. 
 
 "Yes," answered the venerable Dane. "As I was 
 sayin', three years come Advent, me an' mother went 
 
214 Little Journeys With Martin Luther 
 
 to the borough to church in the mornin', an' 
 Gretchen, our hired girl, stayed here to kinder keep 
 an eye on things. A woman an' a dog kin watch a 
 house, that is to say, ordinarily: the woman has the 
 brains an' the dog has the bark an' the bite. It was 
 one of 'em mornin 's when it feels sort o' good to 
 sniffle the frost in the air. An' bein' tolerable cold- 
 like when we got there, I hitched, an' me an' mother 
 we went into the sacristy to thaw out a little, an' 
 announce our — " 
 
 "Sacristy — what 's that?" the 'Squire interjected. 
 
 "Oh, that 's a place fer the preacher to go in all 
 alone an' kick hisself after preachin' a poor sermon. 
 You orter build one to that church o' yourn." 
 Luther smiled. 
 
 "Church kept in purty long, fer it was Communion 
 day, an' then me an' mother went to Sophy's fer 
 dinner. (Sophy is my daughter as got the sheriff.) 
 Then his father came, an' we sot a-talkin' an' the 
 wimenfolks a-jabberin' till long after dark, never 
 dreamin' that somethin' might happen at home.— 
 There, I '11 be cow-kicked, ' ' he exclaimed abruptly, 
 "if that shoat ain't in the garden rootin' out them 
 covered cabbages! I must git the dog." As he 
 walked off, he muttered: "Some pigs is human 
 enough to be hogs." 
 
 The old sire was hardly off the porch, when the 
 magistrate began a discussion of the Lord's Supper. 
 Luther listened and explained very patiently until 
 patience ceased to be a virtue. 
 
A Tale of Mine Host and the Sequel 215 
 
 "Some of the greatest teachers of Protestantism," 
 said he of the law, "teach more in accordance with 
 reason, namely, that the bread and wine merely rep- 
 resent Christ's body and blood." 
 
 "Smart teachers they who measure divine works 
 with reason and the ocean with a spoon!" Luther 
 retorted. 
 
 "But Zwingli—" 
 
 "What a fellow that Zwingli is with his rank igno- 
 rance of grammar and dialectics, not to mention 
 other sciences!" 
 
 "Now I meant no offence," said the 'Squire, "and 
 mean none now; but the Lutherian doctrine seems 
 to me to be very hard to believe." 
 
 "It is an easy matter for me to believe that Christ's 
 body is under the bread," said Luther, "but hard to 
 believe that so many superb bodies in heaven and on 
 earth should have come out of nothing. I cannot 
 comprehend that — it is impossible for me. Much 
 less can I comprehend how the Son of God was born 
 of the Virgin, and that the other two persons of the 
 Godhead did not become incarnate. Do they mean 
 to take offence at this article? If they do not want 
 to learn the A B C's, how will they learn the gram- 
 mar? The article of creation is such a transcendent 
 thing that no man can comprehend it. If I had or 
 could have a thorough knowledge of all creatures, 
 and should set it forth in words, you would see in it 
 just as great, aye, even greater wonders than are in 
 
 15 
 
216 Little Journeys With Martin Luther 
 
 this Sacrament. Take the soul, which is a single 
 creature and is nevertheless in the whole body at the 
 same time, even in the least organ, so that when I 
 touch the smallest part I reach the whole soul. Now, 
 if one soul can be in all members at the same time, 
 and I not understand how this is effected, should 
 not Christ be able to bring it to pass that He be in 
 the Sacrament at all places at the same time?' ' 
 
 When the goodman of the house returned, Luther 
 dropped the subject, saying with a smile: 
 
 "All these things you will learn sufficiently, if you 
 come out and hear good sermons." 
 
 "Yes," said our host, mounting the top step, "come 
 out an' hear good sermons; but jist now we '11 git in 
 out o' the cold." 
 
 At the hall door we met the child with the pipe 
 and matches. 
 
 "0 grandpap," she exclaimed, quite out of breath, 
 "you ought to see Gretchen! She can't come down- 
 stairs and get cider. She has a purty white dress 
 on, and is fixin' with, oh, the nicest ribbons. May n't 
 I go and help?" 
 
 "Them wimen," said the old man, lighting a match 
 for his pipe, "no man kin understand one! The 
 man as gits one has a riddle as will last the rest 
 of his nat'ral life," he reflected, as he watched the 
 spirals of smoke from his pipe. "Well, after all, a 
 man don't take much interest in a thing as he knows 
 all about — that 's a fact. So I 'm a-thinkin' the good 
 Lord fixed it so as we can't find out all about a 
 
A Tale of Mine Host and the Sequel 217 
 
 woman because He wants us always to have an inter- 
 est in her an' always to have a kind o' hankerin' in 
 our hearts after a seein' her ways." 
 
 "Nothing on earth is more desirable," remarked 
 Luther, "than the love of woman, to him who may 
 have it. ' ' 
 
 "As Nat Willis deposes and says," added the 
 'Squire: 
 
 'The world well tried — the sweetest thing in life 
 Is the unclouded welcome of a wife !' " 
 
 We entered the "front room," a stuffy apartment 
 with enough bric-a-brac to stock a curiosity shop. 
 There was so much straw under the carpet that it 
 crunched under our feet. A beggar might have slept 
 on it and dreamed of heaven. But as for the house- 
 wife herself, never were apron strings tied around 
 a bigger heart, or pots and kettles put on stove by 
 better cook. I see her benign face now in the little 
 black cap, edged with white lace. She showed us 
 the photographs — it was the third time for me — and, 
 as she held up his picture, bemoaned afresh the 
 tragic career of a young minister. 
 
 "Poor man," sighed she, "if only Jane Petersen 
 and the rest hadn't tried to make matches for him, 
 and had allowed me to marry him off to Oleson's 
 Marguerite, it would never — " 
 
 "Now, Mother," interjected the old gentleman, 
 "folks ain't got no call to regalate a priest's courtin'. 
 Anyhow, when the old wimen of a congregation take 
 
218 Little Journeys With Martin Luther 
 
 to makin' matches fer a single preacher, the devil 
 gen 'rally furnishes the brimstone." 
 
 The words were sour as a lemon, but there was 
 so much sweetness in the tone that the remark was 
 as palatable as lemonade. 
 
 "But it must be admitted," said the 'Squire, "that 
 he was the most sociable and commonest man your 
 communion ever had here." 
 
 The old gentleman seemed to be nettled. 
 
 "I ain't got no use for this here familiarity business 
 on the part of preachers," he rejoined. "If a man 
 wears his heart on his sleeve, 'tain't nice if he wipes 
 his nose on it. ' ' 
 
 "But it wouldn't have happened," persisted the 
 old lady, with a woman's pity for a masculine wreck. 
 "And he was so pious-like, and now they won't let 
 him preach any more." 
 
 "That 's right," said the old Dane with emphasis. 
 "Let 'im squat in a pew, not stomp in a pulpit. Give 
 sich a man the pastor's key to other men's homes? 
 Nay — I say, nay! A minister has got to be tame and 
 clean, hasn't he?" 
 
 "He should be a man," Luther answered, "tried 
 and true, of whom blasphemers would be ashamed 
 to speak evil. He should be praised and held in 
 honor even by unbelievers, otherwise he is a laugh- 
 ing-stock to them, inasmuch as he is unable to answer 
 if anything dishonorable is laid at his door, which 
 would be a disgrace to the congregation and an 
 offence to outsiders." 
 
A Tale of Aline Host and the Sequel 219 
 
 The situation was becoming awkward, but the 
 'Squire proved strategist by saying: 
 
 "The story, neighbor, the story!" 
 
 "Yes," said he, "the story," and the housewife 
 withdrew, brushing away some tears for the whilom 
 preacher. "Well, as I was savin', we stayed late in 
 the borough, an' comin' home me and mother was 
 talkin' o' the days when we was courtin' an' drivin* 
 over these roads o' nights. Then the old feelin' 
 came back, an' I jist let the old mare jog along slow, 
 like I used to when mother an' me was keepin' com- 
 pany. An' so it was past midnight when we got 
 home. Then I minded how I used to be afeard the 
 dog would bark and wake the folks. Somehow, I 
 didn't want Carlo to bark that night. It was agin 
 my feelin 's. I wanted to slip in like I used to. No 
 need of sich thoughts, 'Squire, fer when we come to 
 the porch — I 'U never forgit that — there was Carlo 
 layin' in blood on the steps, his teeth a-showin' in 
 the moonlight. I kinder felt choky. 'Mother,' says 
 I, 'something 's gone wrong!' An' when we made a 
 light in the livin'-room, there was drills, an' jimmies, 
 an' a piece o' candle on the sofa." 
 
 "Burglars!" said the magistrate. Luther showed 
 tense interest. 
 
 "There was goose-flesh every inch o' me, an* you 
 know, neighbor, I ain't no coward, either. But I 
 says, 'Mother, we must first look fer that girl o' 
 ourn.' We found her out in the kitchen, an' a young 
 feller as looked like a beggar a-gittin' away with a 
 
220 Little Journeys With Martin Luther 
 
 meaL '0 Master,' says she, 'there was robbers here, 
 an' they shot the dog, an' I fainted, an' this man 
 came fer somethin' to eat — seem' a light — an' he 
 scared the robbers away an' put water on my face, 
 an' I got him supper.' " 
 
 "A filthy tramp!" commented the 'Squire. "This 
 thing of you folks feeding these vagabonds is dead 
 wrong." 
 
 And strange, passing strange, Luther, whom I 
 had seen giving a silver cup to a mendicant, added: 
 
 "Though I were able, yet would I not give to those 
 idle beggars; for the more one gives them, the 
 oftener they come. I will not cut my bread away 
 from my wife and children and hand it to such as 
 these; but to one who is worthy, I will give with all 
 my heart according to my ability. ' ' 
 
 "But I was mighty glad to let him stay all night," 
 said our host, taking up the broken thread of his 
 narrative, "an' in the mornin', when he asked fer 
 work, I hired 'im, seein' he was strong an' a small 
 feeder, bein' short-coupled between ribs an' hips." 
 The last words were a dab at the 'Squire, who was 
 stingy. 
 
 The old Dane stopped and puffed his pipe. 
 
 "Well?" queried the 'Squire. 
 
 "Well, he made a likely hand. But when Holy 
 Week came, the girl comes to me a-cryin' an' 
 says: 'I want to go to Communion. I want to con- 
 fess. I lied to you once, an' I 've had to lie ever 
 since.' 
 
A Tale of Mine Host and the Sequel 221 
 
 "A lie is like a snowball," Luther commented, "the 
 longer you roll it, the bigger it grows." 
 
 11 'Out with it!' says I, 'make free!' An' she says: 
 'That night when the robber came, I waited late on 
 you to git back. Then I went into the closet to hunt 
 up Monday's washin', an' the door blowed shet an' 
 locked me in. Then the robber came. When he shot 
 the dog, I screamed and fainted. An' when I came 
 to, he was kneeling beside me with the wash-basin. 
 He was so nice and kind. Then he told me why he 
 came, an' the tears was in his eyes, an' he said he 
 would never steal any more, if I would n't tell. So 
 I pitied him and lied to you. I didn't mean any- 
 thing bad. Oh, forgive.' 'Forgive?' says I, 'I '11 
 kick that feller out o' the county!' " 
 
 "Why did n't you drive over and swear out a war- 
 rant under statute in such case made and provided?" 
 asked the 'Squire. 
 
 '"Cause there's two wimenfolks here," he an- 
 swered significantly. "An', besides, 'tain't smart to 
 advertise you 've got money in the house. But when 
 I was fer kickin' the chap right off the place, the 
 girl started to beller, an' there was mother with the 
 apron to her eyes, an' she says mighty strong-like: 
 'You won't do no sich a thing! He 's been a good 
 boy, an' he 's jist as old as our boy as is dead, an' 
 we '11 keep 'im.' 'Twasn't no use fussin'. God is 
 partial to petticoats. A man is born with no 
 weapons at all as I kin see. He 's got to git a club, 
 or a stone, or a gun. But a woman is born with two 
 
222 Little Journeys With Martin Luther 
 
 of 'em — a tongue an' tears. A feller kin hold out 
 fornenst a tongue, but the tears — the tears is what 
 fixes a man. I jist melted, an' blubbered over, an' 
 knuckled under. I Ve had 'im with me ever since." 
 
 "What?" asked the magistrate, amazed. "Not 
 Nick Bauer?" 
 
 "The same; best hand in three counties," he an- 
 swered with evident gratification. "An' I don't 
 know but he 's the best boy I 've raised. If I was n't 
 dead sartin there is no angels in pants, I 'd think I 
 took in an angel unawares, like the Scriptures say. 
 But it was n't me: it was them two wimen an' their 
 mercy." 
 
 "Let us pray our dear Father in heaven," said 
 Luther, "to enable us all to become thorough dis- 
 ciples of Christ and have a heart in which there is 
 an inexhaustible fountain of love." 
 
 Our host sat silent, smoking and staring at the 
 ceiling. 
 
 "Well?" said the 'Squire, who was denting the 
 carpet with his foot. 
 
 "Well, this here story has a — " 
 
 "Moral?" the 'Squire anticipated. 
 
 "Naw, a sequel." 
 
 "What may it be?" queried the 'Squire. 
 Simultaneously there was a beating of pans, a 
 ringing of bells, and a thumping of boxes in the 
 yard. 
 
 "There," said the old Dane, "that 's the sequel." 
 
A Tale of Mine Host and the Sequel 223 
 
 The clock struck eight. The minister and the 
 bridal party entered. Luther whispered to our host: 
 ''God delights in preparing surprises for both me 
 and the world." And that pleased the Dane. He 
 had insisted that Luther give the bride away, and 
 he had consented, saying: "I will honor your little 
 wedding as much as I can." So he took his place, 
 and, at the proper time, said: 
 "Sir, and dear friend, I give you this young maid 
 as God in His goodness gave her to me. I confide 
 her to your hands. May God bless you, sanctify your 
 union, and make it happy." 
 
 And right hearty also were his congratulations 
 after the ceremony. To the bride he said: "I invoke 
 God's richest blessing. The greatest favor God can 
 bestow is to have a good and pious husband. ' ' And 
 to the groom: "Esteem her more highly than the 
 kingdom of France and the principality of Venice. 
 For this is God's greatest gift and favor — a virtuous, 
 God-fearing wife, with whom thou canst live in peace, 
 and to whom thou mayest safely entrust all thou 
 hast." 
 
 When the company was admiring the presents, 
 Luther said he had been taken by surprise, and so 
 could buy no gift, but would nevertheless give them 
 one of precious value. Then he picked up the Bible, 
 which mother had presented the groom, and wrote 
 on the front fly-leaf: 
 "Dear Father in heaven, who hast condescended to 
 bestow upon me Thy paternal name and office, grant 
 
224 Little Journeys With Martin Luther 
 
 me grace and blessing to guide and govern my wife 
 and household in Thy fear. Give me wisdom and 
 strength, and them a willing heart and mind, to 
 walk in Thy statutes, through Jesus Christ. Amen. ' ' 
 Handing it to the groom, he said: "In this little 
 present you will at least recognize my ardent good 
 will. Prayer is the Christian's best occupation." 
 
 "Now, 'Squire, as the folks is gone an' we 're alone, 
 I want you to make out them papers. Me an' mother 
 is goin' to sign over that house an' quarter-section 
 in Kansas to this scamp as come to steal our gold, 
 an' goes with stealin' our girl." Tears welled to the 
 old man's eyes. "Consarn that thief, anyhow! I 
 believe he 's got a piece o' my old heart, too." 
 
XII. EVERYTHING IS LOVELY 
 
 He could distinguish and divide 
 
 A hair 'twixt north and northwest side. — Hudibras. 
 
 T was one of the first days of win- 
 ter when I arrived at St. Louis to 
 attend the Missouri colloquium. 
 The sun shone bright, but it was 
 like the glow of the sun seen 
 in a painting— a thing without 
 warmth; or like sunshine in a 
 morgue — a thing without cheer. 
 Chilled to the marrow, I felt these tokens to be an 
 augury of coming events. The Missouri pastors 
 whom I met were all courteous, but somehow the 
 impression was left that it was meant to be the kind- 
 ness of superior creatures to an inferior strain of the 
 same breed— conduct that always chills in exact pro- 
 portion to its warmth and profuseness. 
 
 Luther, who had arrived the day before, had 
 received the most assiduous attention on account of 
 his learning, which, be it said to Missouri's credit, 
 the St. Louis men were not slow to perceive and 
 appreciate. He was taken to the theological sem- 
 inary, accompanied to several recitations, and, in 
 short, all the treasures of Missouri were presented 
 to his gaze, including those ever-to-be-revered 
 relics, the desk of Dr. Walther and the long 
 
 (225) 
 
226 Little Journeys With Martin Luther 
 
 German tobacco-pipes, with which he made the 
 atmosphere blue and redolent when he wrote ser- 
 mons or composed those matchless specimens of 
 polite literature, the essays on predestination* I 
 am told Luther looked at the relics with disapprov- 
 ing mien; but when he learned the real status of the 
 case, namely, that Walther, though sainted, is not 
 canonized,! he smiled, and, assuming the air of one 
 who had seen much of the world and held the pres- 
 ent exhibition to be mere child's play and hardly 
 worthy of notice, said: 
 "When I was in Rome, they showed me, for a pre- 
 cious and holy relic, the halter with which Judas 
 hanged himself!" 
 
 This was irritating and did much, I dare say, to 
 prejudice his examiners when they heard of it. But 
 a little incident which occurred the next morning 
 came very near spoiling the whole thing. With his 
 abnormal Teutonic frankness, Luther was all the 
 
 *It is said that when one of the younger Missourians 
 has the dogma of predestination to defend, he stealthily 
 steals to the Walther Museum and takes a few whiffs 
 from one of the old pipes. But this is doubtless an inven- 
 tion worthy to be classed with the "pious frauds" of yore. 
 It is more likely that the orthodox practice in this respect 
 is limited to using the same brand of smoking-tobacco. 
 
 fThus far nothing more has been done than to place 
 his name before St. Andrew's in the synodical calendar. 
 Should the canonization be undertaken, I understand the 
 editor of The Error of Modern Missouri is to 
 be the advocatus diaboli. 
 
Everything is Lovely 227 
 
 time putting his foot into things and then looking 
 so charmingly innocent and wondering what all the 
 fuss was about. Once, when I hinted it would be 
 a good idea to be a little more politic, he merely 
 laughed and said, "If I do not use the just cere- 
 monial of a court, pardon me, for I am not familiar 
 with its usage." And so, day after day, he continued 
 to speak and act with his characteristic candor 
 which, like an April day with its sunshine and show- 
 ers, pleased and provoked at intervals. 
 
 At the time of which I speak, he was on his way 
 to the colloquium with a Missouri pastor and teacher. 
 The pastor was a large, austere-looking German, who 
 carried a gold-headed cane, wore a silk hat, and 
 strode along with an air that said, "der Herr 
 Pastor!" at every other step, and at every inter- 
 vening footfall, "Ich bin, Ich bin!" He was so 
 overanxious to walk erect that he leaned back- 
 ward — an attitude which all the Missouri clergymen 
 assume in the realm of doctrine, for these good peo- 
 ple make such a gigantic effort to be strictly ortho- 
 dox that most of them lean the wrong way. But for 
 all that, I thought I liked the man. We all like inno- 
 cent self-importance: it makes us smile. But to the 
 matter in hand. At a beck from Luther, I crossed 
 the street and walked with them towards the church. 
 He was wearing a white rose in a buttonhole and 
 had a dark red one in his hand. I think I have not 
 mentioned this before, but it was his custom to 
 appear with a flower of some sort, when it was to be 
 
228 Little Journeys With Martin Luther 
 
 had in garden or hothouse, just as he went to the 
 debate with Cajetan with a flower pinned to his robe. 
 He graciously handed me the red rose and I thanked 
 him, remarking that it was a beautiful specimen of 
 God's handiwork. 
 
 "Yes," said Luther, "if a man were able to make 
 one rose, he would be worthy of an empire. I — " 
 
 "Here go we in," broke in our teacher, in English, 
 probably out of deference to me and my beggarly 
 German; "here go we in und take us one beer und 
 pretzel. Dese be fine peoples : go by us in de church. ' ' 
 I looked up and blushed. It was a saloon of the 
 common stripe, windows fly-specked, doors open, 
 emitting a sour smell and presenting to view pictures 
 of prize-fighters and daughters of Eve immodestly 
 attired. It is a fixed principle with me not to enter 
 a place of that character. I want my influence to 
 count on the other side, and, besides, the association 
 of ideas is painful. The devil has crushed many a 
 heart there. There, too, he performs feats in the 
 black art: drowns a man in a wine-glass, submerges 
 a farm in a beer-mug, and transmutes a father into a 
 fiend. But I did not want to wound the feelings of 
 the man who proposed this treat, for he did not see 
 things as I do and meant only to be kind. So I said 
 rather meekly: 
 
 "No, thank you. A sip of beer gives me a 
 headache. ' ' 
 
 Then I felt as if my moral character had shrunk 
 like flannel in hot water, for I should have been 
 
Everything is Lovely 229 
 
 truthful enough with myself to have said more; but 
 Luther blurted out an emphatic refusal, and added 
 with his usual candor: 
 
 "The devil has spoiled all the beer with his pitch!" 
 Our Missouri brother had rebuked the teacher for 
 suggesting anything of that sort; but now he was 
 horrified, not at the trick which it was asserted the 
 devil had played, but at us. Had he fallen in una- 
 wares with men infected with the fanaticism of the 
 sects? Was it to be regarded as contagious, like 
 the smallpox or the black death? He threw his 
 shoulders back, as if to get as far away as possible, 
 and eyed us from aloof with suspicion. 
 
 "Vat!" said he, assuming the voice of a hussar 
 and looking daggers at Luther, for it was he who 
 had given the greater provocation, "vat! be you 
 beide temperenzlers vat make us blame for der 
 saloon? Vat say we Germans sauf beer?" 
 
 "We Germans," replied Luther, placing his hand 
 on the brother's shoulder, "should certainly better 
 ourselves in this respect, since God in His great 
 goodness has so richly given us the light of the Gos- 
 pel in these last days." Then, after a moment's 
 pause, he said slowly, with a quaver of sadness in 
 his voice, "The man who first brewed beer was a 
 pest to Germany." 
 
 "What!" exclaimed the brother, lapsing into a fine 
 High German, where his verbal weapons had a finer 
 edge and were better suited to his hand, "do you 
 hold with the fanatics?" 
 
230 Little Journeys With Martin Luther 
 
 "We, for our part, never did," Luther replied; 
 "but booze continues to be a mighty idol among us 
 Germans." 
 
 Our brother's face turned ashen. As he saw the 
 situation, our common German honor was at stake. 
 Germania was receiving a blow in the face, and a 
 blow from a son at that. Ah me, poor brother! 
 Wrath had him by the throat and was choking him. 
 But finally he stammered out: 
 
 "Shame, shame. Just like all these Americans. 
 That 's what this herd of Irish, Scotch, English is 
 always flinging in our teeth." 
 
 "And if nothing else will help, surely the shame 
 that comes upon us in other lands should move us," 
 said Luther, not at all ruffled by the aspersion cast 
 upon him. "For in this particular other nations, 
 especially Italy, have a proud advantage over us 
 and tauntingly call us the full Dutch." 
 
 "It's a mean slander!" the brother retorted; but 
 Luther proceeded in his calm, impressive way, alto- 
 gether unmindful of the interruption. 
 
 "Every land must needs have its own devil," said 
 he: "Italy hers, France hers. Our German devil is 
 doubtless a right big wine-skin, and must be called 
 swill, for he is so thirsty and hot that he cannot be 
 slaked with all this guzzling of wine and beer. 
 And such abiding thirst and plague of Germany 
 will, I fear, remain to the judgment day. Ministers 
 have opposed it with God's Word, rulers with enact- 
 ments, and some of the nobility with pledges among 
 
Everything is Lovely 231 
 
 themselves. Great and horrible ruin— dishonor, 
 murder, all the evil it wreaks on body and soul 
 before our eyes — has cried out against it, and still 
 cries out against it. This should certainly frighten 
 us away from it. But booze continues to be a 
 mighty idol among us Germans and acts like the 
 sea and dropsy: the sea is not sated with all the 
 water that flows into it, and the dropsy grows all 
 the more thirsty and worse from drinking." 
 
 Our brother winced under this, and, cold-water 
 advocate that I have always been, I must admit that 
 my blood began to boil at this arraignment of mine 
 own people, though I knew not what to say in 
 defence. Verily, blood is thicker than water. Yet 
 Luther seemed not a whit less a German for it all. 
 'Twas like the scathing rebukes of the Hebrew 
 prophets and came with dignity and authority. 
 But when our brother essayed to bolster things up 
 a little by an appeal to history and present condi- 
 tions, for the purpose of showing that the Germans, 
 though a beer-drinking people, were the best na- 
 tional examples of true temperance, he did not 
 mend matters, for Luther, with a twinkle in his eye, 
 related several incidents which were quite as good 
 as any refutation he might have attempted. 
 "At the princely wedding celebrated lately at 
 Torgau," said he, "they drank a whole bottle of 
 wine at one draught, which they called a good swal- 
 low. Cornelius Tacitus wrote that it was not 
 
 16 
 
232 Little Journeys With Martin Luther 
 
 thought by the ancient Germans to be a shame to 
 drink and swill for four-and-twenty hours at a 
 stretch. A gentleman at court asked how long 
 agone it was that Cornelius wrote concerning drink- 
 ing. 'Twas answered, about fifteen hundred years. 
 Whereupon he said: '0 my lords, forasmuch as swill- 
 ing is of such long and glorious descent, let us not 
 render it extinct!' " 
 
 Our clergyman smiled and then laughed outright 
 at this fellow's conceit, and with it the heat of his 
 anger was gone, for wrath can survive a genuine 
 laugh as little as ice can withstand the glow of sum- 
 mer's sun. And so it came that a better spirit was 
 injected into the discussion. 
 
 Our brother, now in a sweeter frame of mind, 
 took up the discussion of the use of distilled and 
 fermented liquors, irrespective of their abuse and 
 the common character of the places where they are 
 vended. Thus, by a twist of the tongue, the ques- 
 tion was shifted from the concrete to the abstract. 
 And, by the way, nothing is more harmless, inno- 
 cent and genteel than the saloon in the abstract. 
 The only trouble is that it cannot be kept there. In 
 dialectics you can, by a twist of your tongue, turn 
 a hog into a gentleman, but for all practical pur- 
 poses it stays in the sty. However, as stated, they 
 now entered the domain of the abstract. Here there 
 was agreement in all essentials, Luther not being in 
 the least inclined to make a sin of that which God 
 has not made a sin; but when it came to the ques- 
 
Everything is Lovely 233 
 
 tion of exercising one's personal liberty, he made 
 several statements that struck me as forceful. For 
 instance, in dealing with the subject in a general 
 way and speaking of the weak who might be made 
 to stumble, he said: 
 
 "These have to be spared. We must, to avoid 
 giving them offence, observe fastings and other 
 things which they consider to be essential matters, 
 for this is required by true charity, which harms 
 none and serves all." 
 
 And when asked by his opponent, "Who says 
 so?" he replied: 
 
 "The apostle, First Corinthians, eighth chapter: 
 'If my meat make my brother to offend, I will eat 
 no flesh while the world standeth.' " 
 
 Presently they got into Caesar's domain. In 
 these days we usually do in discussing this ques- 
 tion. When asked if he thought the government 
 ought to interfere and enact restrictive measures, 
 he answered emphatically and without a moment's 
 hesitation: 
 
 "Here princes and lords ought to interfere." 
 It was evident from the frown that crept over 
 the features of our churchman that he dissented 
 and that a new issue was born. But just then a 
 newsboy came upon the scene and a man came to 
 the door of the saloon, and thus attention was 
 diverted from the matter in hand. Luther was 
 attracted by the lad and the Missouri pastor's eye 
 was riveted on the individual at the door. 
 
234 Little Journeys With Martin Luther 
 
 The newsboy's voice sounded out loud and clear 
 in a few melodious notes, like the matin song of 
 some bird. "Paper, mister?" he asked, sidling up 
 and pleading eloquently with his eyes. Luther, who 
 was always interested in children, took a copy, 
 placed a quarter in his palm and started a conver- 
 sation with the lad, who was a bright, clean little 
 fellow from one of the parochial schools. "My dear 
 little son," said he in conclusion, "I am glad to hear 
 that thou learnest well and prayest diligently. To 
 pray well is the better half of study. God bless 
 thee." And the little codger scampered off, cheered 
 by the kind words and looking bright as a pansy 
 washed by the dew and kissed by the sun. What 
 alchemy in the touch of love \ "Morning papers!" 
 rang out again, loud, and clear, and sweet, and the 
 little fellow turned the corner and vanished from 
 sight. Turning to me, Luther said kindly and 
 impressively: 
 
 "I would not have the poor students spurned who try 
 to earn their bread by singing before your door, ask- 
 ing food for the love of God. I have done the same. ' ' 
 
 Then there was that far-away look in his eyes 
 and they grew misty. 
 
 In the meantime our German pastor had called 
 to him the man who had appeared at the saloon 
 door. He was a member of his congregation, wore 
 the garb of an artisan, and showed his love for the 
 bottle by his florid face and red nose, though at this 
 time he was to all appearances sober. 
 
Everything is Lovely 235 
 
 "Don't you ever let me see you coming out of a 
 saloon again. Shame on you, Hans, fie for shame!" 
 said the pastor. 
 
 "Why, 'every creature of God is good, and nothing 
 to be refused, if—' ' ' 
 
 "Enough, hush," said the preacher. "No drunkard 
 shall inherit the kingdom of God. You 're on the way 
 of the drunkard. You swill yourself guzzle full." 
 
 Hans's ire rose. "Who told you I get drunk?" he 
 asked with quivering lip. 
 
 "A good authority. A man you must believe." 
 
 "Trot him out!" exclaimed Hans defiantly. "Show 
 me the man, if you dare." 
 
 "Come, I will show him to you," answered the 
 preacher; "you shall meet him face to face." And 
 he took Hans by the sleeve, led him into the saloon, 
 and marched him straight up to the mirror. "There, 
 there now," said he, pointing at the reflection of 
 red-nosed Hans. "There, do you see him? That 's 
 the man who told me." 
 
 And poor Hans slunk away completely abashed, 
 and, let us hope, bettered. 
 
 After all, the German pastor was as much opposed 
 to the vice of drunkenness as any of us. Yet I am 
 of the opinion that no minister should have aught 
 to do with the saloon. It takes the edge from his 
 testimony, for laymen are apt to think, as my good 
 old Cowper puts it, — 
 
 "Strike up the fiddle, let us all be gay ! 
 Laymen have leave to dance, if parsons play." 
 
236 Little Journeys With Martin Luther 
 
 When the pastor returned, we resumed our way 
 to the church. Luther's only comment on the scene 
 just witnessed was: "Whence can we take the ser- 
 mon that would be powerful enough to overcome 
 this disgraceful hog life and drink devil among us?" 
 The question elicited no reply. In fact, very little, 
 if anything, was said until we reached the church. 
 Each was busy with his own thoughts. 
 
 We had come together, you remember, at the seat 
 of Missouri's Vatican, and her great men and chival- 
 rous were there, her Don Quixote and her Samson, 
 men who deserve honorable mention in Missouri's 
 annals for their many mighty deeds in the wars 
 against the Philistines — the Ohioans, the Swedes, 
 and the unwashed throng who will not say: "Great 
 is Missouri: Walther is her prophet: there, are no 
 other Lutherans!" The former doughty notable has 
 knocked over multitudes of synergists, albeit he first 
 made them of straw and set them up to be knocked 
 down; and the latter valiant man of fame has repeat- 
 edly slain the "Philistines," hip and thigh, with 
 the jaw-bone of an ass, albeit the jaw-bone was his 
 own, and the naughty "Philistines" never found out 
 they were slain. Nevertheless, these are big men 
 in their own camp, for they tower head and shoulders 
 above their companions. Besides these men of re- 
 nown, others less renowned were present at the ses- 
 sions, but they were not members of the examining 
 committee. 
 
 When the colloquium was about to be opened, I 
 
Everything is Lovely 237 
 
 got into a little trouble on my own account — the first 
 encountered since I had entered on this Boswellian 
 enterprise. My presence was obnoxious. A com- 
 mittee of one was sent to investigate. When I told 
 him I was a reporter, he answered that they would 
 do their own reporting if they had anything to 
 report. Then I scratched my head where it is 
 growing bald and tried to recall some shibboleth. 
 To say, I am a Lutheran, would be both bootless and 
 risky. Would not the very next question be, "To 
 what part of the honorable Synodical Conference do 
 you belong?" That would not do. Only a numb- 
 skull would twist a rope for his own neck. So I 
 switched the conversation on a side-track as soon as 
 possible, waxed eloquent and voluble on general 
 church matters and wove into my sentences as many 
 of Missouri's pet expressions as I possibly could. 
 Oh, how I made "Synergist" trot! and "gottse- 
 liges Geheimnis" — what a fog I conjured up 
 with that! But the result, ah, it was magical. 
 Stay? Why certainly I might, and more than that, 
 I was entirely welcome. As for the report, well, it 
 would be altogether in keeping with the honor which 
 one should give his superiors, and especially the 
 obedience which one should yield those who have 
 the rule over us, if I would submit it to the presi- 
 dent of the committee before publishing it. Then 
 he withdrew, leaving behind the frown he had 
 brought and taking with him a complacent smile, 
 and I sharpened my pencil, wondering if Missouri 
 
238 Little Journeys With Martin Luther 
 
 had learned a trick or two from Rome or simply 
 sucked them out of her thumb. If the latter, it must 
 be a very accommodating thumb out of which one 
 can get such nice, liberal theories and such domi- 
 neering practice. 
 
 After reading the ninth chapter of Romans and 
 offering a short prayer, the chairman declared the 
 session open. The questioning began at once. This 
 proved to be by all odds the finest colloquy of the 
 entire series. In fact, I never attended a better one. 
 There was order and depth to it. It was a real 
 pleasure to sit and listen. The entire ground of 
 dogmatics was gone over in a thoroughly systematic 
 manner. It was admirable. Luther had found men 
 in some measure worthy of his steel. He seemed to 
 enjoy it. He answered with animation and some- 
 times at considerable length, setting forth the mys- 
 teries of God in clear and beautiful language. The 
 examiners soon realized they had a master before 
 them, and in a short time it looked to me as if they 
 were lost in admiration and were asking a question 
 now and then only to keep up the glow of Luther's 
 discourse, as one would occasionally stir a fire to 
 keep the flame ablaze and see the sparks shoot. Ulti- 
 mately, the bearing and the learning of this master 
 divine cast a spell over the little assembly. The 
 doctrine of the Last Things was finally reached and 
 finished, and the dogmatical examination was closed 
 with perfect agreement from beginning to end. The 
 doctrine of Predestination had been touched upon 
 
Everything is Lovely 239 
 
 very lightly by the chairman, for some good and 
 sufficient reason which was not patent, and none of 
 the others appeared to be inclined to ask any ques- 
 tions on this subject. To me the thing was passing 
 strange, and I concluded that some Missourians are 
 loth to touch that subject for the same reason that 
 a burned child shuns the fire. 
 
 A few minutes were yet left till the time for the 
 noon adjournment. These were consumed by the 
 spectators in asking ethical questions. The subject 
 of usury was presented, and Luther agreed with 
 them in denouncing the taking of interest on loans 
 under ordinary circumstances. Another asked him 
 if he held it to be right for a man to marry his 
 deceased wife's sister, and he answered that he 
 thought it was not right. This also was Missouri's 
 position. In fine, so far there was nothing but 
 agreement. 
 
 As we went to lunch, Luther was in fine spirits; 
 and little wonder, for the morning's work had been 
 exhilarating, and in all our itinerary he had not been 
 so near his goal. 
 
@®@®@SSS®§5SS£§> 
 
 XIII. A FLY IN THE OINTMENT 
 
 For he was of that stubborn crew 
 
 Of errant saints, whom all men grant 
 
 To be the true church militant. — Hudibras. 
 
 HE brother with whom we had 
 gone to the colloquium in the 
 morning must have conferred with 
 the committee during the recess, 
 for when we convened again it 
 was only too evident that a change 
 had come over their hitherto se- 
 rene spirits. The good brother 
 had no doubt related to them the discussion we had 
 on the way in the morning, and now — now there was 
 a fly in the ointment and their hearts were sore 
 troubled. 
 
 This condition of affairs gave rise to the most 
 ludicrous thing that happened in our entire round 
 of synods. The great Reformer, the most German 
 German of all the Germans of all the centuries, was 
 actually suspected of being a Yankee — nativistic in 
 sentiment and chock full of Puritan notions. Just 
 think of it! Well, so wags the world, and so wag 
 some churchmen who would not be wags for all the 
 world. Verily, men of high degree and men of low 
 degree are never more like donkeys than when they 
 allow suspicion to pull them around by the ears, for 
 
 (240) 
 
A Fly in the Ointment 241 
 
 then they not only have long ears, but they usually 
 bray and kick also. But men, like boys and apes, 
 will cut capers, and little seems to be the use of 
 wasting energy by rapping them over the fingers 
 with the end of a pen. It is pleasanter to laugh, and 
 it likely does more good. 
 
 Their suspicion was not expressed in so many 
 words, but it was very plain in the questions put. 
 Just as soon as the afternoon session was opened, 
 the chairman started in on the temperance question. 
 He said a deal on the fanaticism of the sects, and 
 was especially verbose on the subject of the total 
 abstinence propaganda. All this was preliminary to 
 the question: 
 
 "Do you think it would enrage God if you were to 
 take a sup of beer?" 
 
 Luther laughed such a merry peal as I had not 
 yet heard from him, and then said, "God could stand 
 it if I took a good swallow, ' ' shook his head slowly, 
 as if to say, this sort of questioning beats all, and 
 then laughed again. 
 
 The colloquists put their heads together over the 
 table. Luther's laughing provoked them. As a 
 rule, nobody likes to be compelled to pay for an- 
 other man's laugh. What they thought of his reply 
 I do not know, but they continued to talk in an 
 undertone of this answer, or of the next question, 
 for quite a while. 
 
 Luther grasped the situation at once, and now 
 seemed bent on driving them a merry canter at their 
 
242 Little Journeys With Martin Luther 
 
 own pace. We had not been ecclesiastical tramps 
 to no purpose. Tilting his chair and putting his feet 
 on the rostrum, he began to sharpen his pencil, act- 
 ing for all the world like a typical whittling Yankee. 
 And all the while there was a twinkle in his eye. 
 He enjoyed a little fun hugely. 
 
 Then the chairman opened his mouth again, and 
 the Sunday question hopped out. Now, as in the 
 previous instance, cautious steps were taken to lead 
 up to the question to be put. After the fanaticism 
 of the sects had been laid bare with unsparing 
 tongue, the question was asked: 
 "And now, what do you hold with reference to 
 Sunday observance?" 
 
 Brushing the pencil chips from his lap, Luther 
 replied: 
 
 "To sanctify the Sabbath day signifies to keep it 
 holy. What, then, is implied by keeping it holy? 
 Nothing else than to be employed in holy words and 
 actions." 
 
 Over the table went the heads once more in con- 
 sultation long drawn out. This answer might be 
 pure doctrine, and it might not be. Sabbath day! 
 — a nose properly trained could scent heresy in the 
 term itself. One of the audience, either an ex-editor 
 of The Lutheran Witness or a man who 
 resembled him very much, grew impatient and 
 accosted the committee, saying, "Ach, pshaw, why 
 waste time? That answer stands in the Large Cat- 
 echism." The committee was not inclined to ques- 
 
A Fly in the Ointment 243 
 
 tion the language of the Catechism, and so, this 
 being dropped, the coast was clear for the next 
 question. 
 
 This was the question to determine the matter 
 of Americanism — a hideous something like unto a 
 nightmare, save that it does not rest by day, and 
 so disturbs the equanimity of some otherwise very 
 sane church people all the time. The spokesman 
 rose, both to his feet and to the occasion. He waxed 
 eloquent, and sarcastic, and caustic, and winsome, 
 and forceful, and foolish in setting forth the advan- 
 tages of German and the shortcomings of English. 
 The vast treasure of orthodox lore in the German 
 language and the beggarly number of Lutheran 
 works in English was used to the utmost. Nor did 
 he forget to say, and say repeatedly with slight 
 variations, that "all English-speaking bodies have 
 more or less heretical ideas under their hats." As 
 for himself, he questioned if the true Lutheran doc- 
 trine could ever be adequately expressed in English. 
 "In fine," he concluded, "English is one of the 
 greatest present-day perils of the Lutheran Church. ' ' 
 Then, removing his eye-glasses and balancing them 
 on the forefinger of his left hand, he straightened up 
 «?* his full height, and shaking his right hand with 
 index-finger extended, asked: 
 
 *Greek e i ?, Hebrew *t V, Latin a d, German % U, 
 English to. And now, believe me, gentle reader, it 
 did hurt me sore to set that foreign type in the fore- 
 
244 Little Journeys With Martin Luther 
 
 "Now, what do you hold of the English?" 
 
 "I hold England is a piece of Germany," Luther 
 replied, "for they use the Saxon language as used 
 in Westphalia and the Netherlands, although it is 
 much corrupted. The Danish and the English lan- 
 guages are Saxon, which is the genuine German. 
 The Highland German is not the real German. It 
 fills the mouth full and wide, and sounds — " 
 
 "No, no, not that," broke in the examiner, throw- 
 ing his arms up and striking an attitude of repul- 
 sion. "We mean, what do you hold of the language 
 question in the Church? Shall we educate our 
 preachers in English also, or do you agree with those 
 whose prudence dictates that the Church shall be 
 kept German?" 
 
 "I do not agree with those who apply themselves 
 to one language and despise all the others," said 
 Luther. "I would rather educate such young men 
 and such a people as could also be useful in foreign 
 countries and be able to converse with the people, 
 so that it should not happen to us as it does to the 
 Waldensians and the Bohemians, who have their 
 faith so closely tied up in their own tongue that they 
 are unable to talk correctly and intelligently with 
 any one not acquainted with their language." 
 
 going English text; but I had to do it for the sake of 
 the learned. How otherwise would they know that this 
 is a book? I do you to-wit: in the world, a book's a 
 book, though there 's nothing in it ; but in the Church, 
 a book is not a book unless there 's Greek and Latin in it. 
 
A Fly in the Ointment 245 
 
 "But do you not see the danger to our doctrine 
 and spirit in the transition from one language to 
 the other? In pouring the good old wine into the 
 new, and, let me add, inferior* cask, some is spilled, 
 and the rest takes an unsavory tang from the 
 cask. The wisest policy is to keep the Church Ger- 
 man so long as possible, is it not?f That is our 
 policy." 
 
 "In the beginning the Holy Ghost did not operate 
 in that manner," Luther replied in a tone that car- 
 ried rebuke; "but He gave manifold tongues for the 
 office of the ministry so that the apostles could 
 preach wherever they might be. I would rather 
 follow their example." 
 
 Again the heads went over the table with quick, 
 common impulse, and great wonder it was they did 
 not bump together. The man behind me said of 
 Luther in an undertone: "On him hops and malt are 
 lost." The man whom I took to be an ex-editor of 
 the Witness exclaimed: "He is right: 'the faith 
 
 ^Inferior, eh? <StorarfjtoifTettfdjafti§eitt*)ett, for 
 instance, as a sample of superiority. Bosh! No consid- 
 erate mortal of temperate habits would go to such 
 lengths. — E d i t o r. 
 
 t$ern fci e£ b after bon un§, bah toir un§ anftrcn^cn 
 fofften, ennlifdj %vl toerben, obcr bttno^ ft r c 6 c n foKtett, 
 unfere ©emcinben itnb (SJetneinbefdjulen in enaJPfdje ^u 
 toertocmbeln. * * * SBeldje <5d\ai$ammetn ber redjtftfau&tgett 
 $trdfje toiirben toir anfern Einbcrn toerfdjlteften. — @ b a it g.« 
 2 u t ft. <S <ft u 1 6 I a i t. 
 
246 Little Journeys With Martin Luther 
 
 of the fathers in the language of the children!' 
 that 's the only sensible slogan. ' ' There was consid- 
 erable stir and hubbub all through the chamber. In 
 a few minutes the noise subsided. Give them time, 
 and men will always come to their senses — if they 
 have any. The Missouri Synod in this land of 
 ours has some use for the Yankee: like the 
 Sunday-school, he is to her a necessary evil, for 
 English, like the itch, is catching and it must be 
 looked after. Eventually the committee was ready 
 to move on. 
 
 Then came the great question to test Lutheran 
 orthodoxy — when Missouri does the testing. It was 
 nothing less than predestination. Of course each 
 synod in the land has a monopoly of orthodoxy, 
 but the Missouri brotherhood overtops them all, 
 because it has a monopoly of orthodoxy and a monop- 
 oly of predestinarianism, to boot. If, like the kine 
 in the dream, lean predestinarianism swallows Mis- 
 souri's orthodoxy and grows none the fatter, no one 
 need wonder. Missouri had no business to try to 
 domesticate the thing which Calvinism has been try- 
 ing to starve for, lo, these many years. This is the 
 one thing in which Missouri and her Synodical Con- 
 ference differ from all other Lutheran bodies. And 
 a very troublesome thing it has proved to be. Ordi- 
 narily little is now said about it. The common peo- 
 ple do not understand it, anyhow, and so the rule 
 is to preach the good old doctrine of salvation by 
 faith. But, dearly beloved, a colloquium is a very 
 
A Fly in the Ointment 247 
 
 different thing,* and a preacher must be proved in 
 the distinctive doctrines. 
 
 The question was led up to in a very guarded and 
 cautious manner. It seemed as if the aim was to 
 leave no avenue of escape open, and thus make the 
 applicant accept Missouri's position or be a self- 
 branded heretic. It was a shrewd manipulation of 
 the situation. It was Missouri, and Missouri only, 
 that gave God the glory for man's salvation: all the 
 rest gave the glory to man, or divided it between 
 God and man. They were synergists; and to the 
 speaker Synergist was a sibilant word: he could 
 make it hiss like a serpent and sizz like hell-fire. 
 Luther was an intent listener all the while. The 
 smile had faded from his lips. He had risen to his 
 feet, and now stood behind his chair, clutching the 
 back firmly with both hands. This was earnest busi- 
 ness, not at all like the quibbling of a few moments ago. 
 
 The speaker talked on, and on, and eventually 
 came to the point in the whole controversy. He put 
 the case into the concrete: "Did God elect me, as the 
 synergistic Ohioans say, because God foresaw I 
 would believe and remain constant, or was I brought 
 to faith because I was elected, as we orthodox Mis- 
 sourians say? That which God has — " 
 
 *As Luther in one of his merry moods said of the 
 learned preachers' conferences: "We make it so curled 
 and finical that God himself wondereth at us." 
 
 17 
 
248 Little Journeys With Martin Luther 
 
 "Avoid and flee such thoughts as a temptation of 
 Satan, and instead look upon Christ. God protect 
 you," Luther interjected. From his tone and bear- 
 ing it was evident that this was a delicate subject 
 to him. 
 
 "This is a point now in controversy," said the 
 chairman. "The cause of our conversion lies in the 
 election, not — " 
 
 "Begin below at Christ," Luther interrupted. He 
 was growing testy. "Reason always begins to build 
 at the roof and not at the bottom." 
 
 "But it is a matter of present-day controversy. 
 Doesn't our conversion lie in God's election?" 
 
 "Begin below at Christ," Luther almost thundered. 
 Then in milder tone: "It is sufficient for us to learn 
 Christ in His humanity in which the Father has 
 revealed himself. But we, like fools, will gabble 
 and search after God's secrets: therefore, such as 
 thereupon plunge themselves into despair are rightly 
 served. ' ' 
 
 "For," began the chairman, with affected dignity, 
 straightening himself up to his full height, "for — " 
 
 "For," said Luther, taking the drawled word from 
 his lips and giving it impetus, "for if one should 
 torment himself forever with predestination, he 
 would reap nothing but dread. I have been well 
 and thoroughly plagued and tormented with cogi- 
 tations of predestination; but at last, God be praised, 
 I clean left them. I took hold again of God's re- 
 vealed Word. Higher I was not able to bring it." 
 
A Fly in the Ointment 249 
 
 "But," persisted the chairman, whose patience was 
 almost gone, "the question is, Whether God elected 
 us to faith, or in view of faith?" 
 
 "Begin below at Christ," Luther rejoined again, 
 "then we both hear and find the Father. All those 
 who began at the top have broken their necks." 
 And as often as election was broached, he would 
 reiterate: "Begin below at Christ!" Nothing could 
 budge him from this position. And the great theo- 
 logian was right: the man who begins with Christ 
 crucified for us will not sink in the inky ocean of 
 predestinarianism, that ocean on whose cliffs Calvin 
 stood and gasped, "Horrible!" "Avoid and flee 
 such thoughts as temptations of Satan," Luther said 
 in conclusion. 
 
 The chairman was nettled. He said: "We are 
 not going beyond the safety line. Did not our 
 father Luther write a book against Erasmus in 
 which he dealt altogether with matters pertaining 
 to this very subject? and did not our venerable and 
 erudite Doctor Walther emulate him? and are we 
 not doing likewise?" 
 
 Now, thought I, the secret is out: Luther will 
 have to disclose his identity. Instead, he was so 
 much provoked that he began to denounce servile 
 imitation as a dangerous thing, especially when the 
 imitator does not measure as much around the head 
 as the person imitated. He then told this to illus- 
 trate his point: 
 
 "An ape watched a farmer splitting a large log. 
 
250 Little Journeys With Martin Luther 
 
 Itching to imitate him, he seated himself upon a log 
 and split it, but forgot to put in a wedge. He pulled 
 out the ax, but his extremities were caught in the 
 split and mashed so that he was a cripple all his 
 life. Thus," said he, applying the moral, "it is 
 with all imitators who have not the ability to fol- 
 low the example they would copy, or undertake 
 measures beyond their power to accomplish. ' ' 
 
 Then, as if satisfied that this was enough on this 
 point — and surely it was enough in quality and 
 quantity — he recurred to the question of predestina- 
 tion, and said: 
 
 "But, my dear sir, do not devote yourself to such 
 questions. Deal thou with the humanity of Christ. 
 There you are certain that God sent His Son into 
 the flesh." 
 
 By this time, to use a phrase of the street, the 
 chairman was warm under the collar, and the rest 
 felt just as he did. Nor do I much blame them. 
 This was rough handling. The chairman gave vent 
 to his wrath: 
 
 "You, sir, came here to be examined after apply- 
 ing for admission to our synod in due and legal 
 form, and we came here to examine you. Now you 
 act the part of a dictator. Instead of recognizing 
 our office and answering our questions with becom- 
 ing modesty, you absurdly intrude lengthy instruc- 
 tions and belittling illustrations. We are not 
 here to be instructed by you. We want to elicit 
 your — " 
 
A Fly in the Ointment 251 
 
 "I do not think it will be an absurd intrusion, if 
 I forget for a moment your greatness,* while I per- 
 form an office of charity," Luther cut in with biting 
 irony. Then he continued, little caring for the dis- 
 pleasure which now showed itself on all sides: "Do 
 not pry into things too high for you. He who is 
 wise will stick to the track here staked off. God 
 has given us His Son Jesus Christ: of Him we 
 should think daily, and in Him we should see our- 
 selves mirrored: there predestination will solve itself 
 most beautifully. For aside from Christ, all is sheer 
 danger, death and devil; but in Him all is unalloyed 
 felicity. For if one should martyr himself forever 
 with predestination he would have no reward but 
 dread." 
 
 There were signs of impatience and there was 
 irksome shuffling of feet, but Luther kept on as if 
 he were going to put in a hard day's work on what 
 he had just called an office of charity: 
 
 "Thus am I wont to quiet those who question me 
 and want to know much about predestination: don't 
 begin too high, else you will make a suicidal leap 
 and break your neck; but go first to Bethlehem and 
 seek the Christ-child in the manger, see how the 
 
 ♦Erasmus suggested "that an army of schoolmen 
 be sent against the Turks, not in the hope that the Turks 
 might be converted by them so much as that Christen- 
 dom might be relieved by their absence." But who is 
 this Erasmus that we should listen to him? Why, 
 bless you, he is the man who made this sensible remark. 
 
252 Little Journeys With Martin Luther 
 
 mother of Christ fondles the Babe, how He died for 
 you, how He suffered for you, and what He did for 
 your sakes. On these things express yourselves and 
 give account whosoever you may be, then will I 
 reply to the question of predestination." 
 
 Then one of the audience spoke up and asked: 
 "Why is it that one man is converted and another 
 is not, where both hear identically the same Word? 
 Is it not simply because God did not elect the one? 
 for as certainly as God is God, the man, if elected, 
 would have had to believe and be converted; or do 
 you hold with those who teach that God elected in 
 view of faith?" 
 "The reason why God elected this or that one 
 should not be laid to the account of our Lord God, 
 but to man," Luther answered. "He is to be given 
 the blame, not God, for the promises are universal, 
 given and certified to all men, be they who they may, 
 without distinction. Now it is the will of God that 
 all men be saved; hence it is not the fault of the 
 Lord God, who promises it and who will certainly 
 and faithfully do what He has promised, but our 
 own, who do not want to believe it." Then, after a 
 moment's pause, he supplemented: "In matters per- 
 taining to foreordination, it is most profitable and 
 best to begin below at Christ." 
 
 There was something very satisfactory in this 
 reply, unpalatable as it was. It at least entered 
 upon the subject which the committee was bent on 
 probing. The chairman, alert for every opportunity, 
 
A Fly in the Ointment 253 
 
 was quick to perceive the trend which a few timely 
 words might give the discussion. 
 
 "It does not enter our minds to blame God for 
 man's fall into sin, nor for his remaining in sin," 
 he remarked, opening the sluice-gate to a flood of 
 muddy theology; "but that some of these poor, lost 
 souls are now saved depends upon the good and 
 gracious will of God in electing them unto salvation. 
 All is embraced in election. If God elects one, that 
 one must come to faith as certainly as God is God. 
 On the other hand, if God has not elected him, he 
 cannot be saved. 'Many are called, but few are 
 chosen — ' " 
 
 He got no further. Luther raised his hand, and 
 while his eyes flashed, he said in an emphatic tone 
 that made the chills creep down one's back: 
 
 "That is an especially wicked interpretation!" 
 It froze the words on the chairman's lips. He 
 stood silenced and appalled. Luther went on, speak- 
 ing rapidly and with much feeling: 
 
 "For if one holds and believes naught else of the 
 Deity, how can it be possible that he should not be 
 angry at God, whose will alone is to be blamed foi 
 it that we are not all saved? But place these 
 thoughts beside those which obtain when we first 
 learn to know Christ the Lord, and we see that they 
 are nothing but diabolical blasphemies. Conse- 
 quently this passage, 'Many are called, but few are 
 chosen,' has a far different meaning. The preach- 
 ing of the Gospel is universal and public, — whoso- 
 
254 Little Journeys With Martin Luther 
 
 ever will may accept it; and God, therefore, also has 
 it proclaimed so universally and publicly that every 
 man should hear, believe, appropriate it and be 
 saved. But what is the sequence? That which fol- 
 lows in the Gospel: 'Few are chosen'; that is, few 
 so conduct themselves toward the Gospel that God 
 can be well pleased with them. For some hear it, 
 and do not heed it; some hear it, and do not hold 
 it fast, nor will they yield or sacrifice aught for it; 
 some hear it, but care more for money, and goods, 
 and worldly pleasure. But that does not please God 
 and He does not want such people. That is what 
 Christ calls not being chosen, that is, not conducting 
 themselves so that God may be pleased with them. ' ' 
 The faces of the auditors were white with excite- 
 ment. The silence was intense, almost painful, like 
 the lull before a storm. That little speech showed 
 plainly enough that Luther did not stand with Mis- 
 souri on the dogma of predestination; but the chair 
 man had another question, evidently for the purpose 
 of eliciting whether the applicant stood with Mis- 
 souri's opponents. 
 
 "Now tell us," said he, "without any ifs, ands or 
 buts, whether you hold that God from all eternity 
 elected a certain man to salvation because He fore- 
 saw that this man would believe and persevere in 
 faith?" 
 
 All the brethren craned their necks and pricked 
 their ears. 
 
 "The reason why God elected this or that one 
 
A Fly in the Ointment 255 
 
 should not be charged to the account of God, but to 
 man," began Luther. 
 
 "That 's not to the point now," broke in one. 
 
 "Nay," piped another, "stick to this matter of 
 God's foreknowledge in its relation to predestina- 
 tion. Take the case of those who fall away and ex — ' ' 
 
 "Because it was foreknown that they would fall," 
 Luther hastened to reply, "they were not predes- 
 tinated. But they would have been predestinated 
 had they returned and persevered in holiness and 
 truth. ' ' 
 
 Confusion reigned for a few moments. Epithets 
 were heard on all sides. Synergist, Pelagian, 
 Ohioan and other verbal pets of Missouri buzzed 
 about our ears. 
 
 Straightway the chairman announced the result 
 of the colloquy: "Say we not right, thou art an 
 Ohioan? We want none such. Thou art a heretic!" 
 In the midst of the din Luther had got his hat, 
 and now stood near the door. Without a word in 
 reply, he went out, evidently disgusted with the 
 whole thing. When I joined him he said curtly, but 
 with a strain of sorrow in his voice: 
 
 "They are proud and haughty spirits!" 
 We walked down the street, neither of us saying 
 a word. There was so much to think of, and it was 
 nearly all unpleasant. Luther finally broke the 
 silence. He had been reflecting on his experience 
 with the synods in this country. 
 
 "It happens to me as it did to the old man and his 
 
256 Little Journeys With Martin Luther 
 
 son with the mule," said he. "Do what I may, it 
 will not answer. It is always Mr. Wiseacre who 
 comes and bridles the horse at the rump. ' ' 
 
 But the humor of the situation soon asserted itself 
 and Luther grew merry. What struck him as espe- 
 cially ludicrous was the fact that the Missouri 
 Synod, which prates so much about its Luther loy- 
 alty, had unwittingly declared him to be a heretic. 
 And his humor on this point was to the king's taste. 
 As I bade him good-bye, he said with a twinkle in 
 his eye: 
 
 "Wnen you get home, tell the people that you have 
 shaken hands with Doctor Luther, the greatest 
 heretic." 
 
 As his street-car moved away, I stood on the cor- 
 ner wondering what would be the result of the col- 
 loquy with the Joint Synod of Ohio and Other 
 States, which was next on the list. 
 
 A few days later I joined him at the farmhouse 
 where we were to spend the holidays with some col- 
 lege folk. 
 
XIV. THE MENDING OF A BACHELOR 
 
 Heap on more wood ! the wind is chill ; 
 
 But let it whistle as it will, 
 
 We'll keep our Christmas merry still. — Scott. 
 
 ROXIE, he 's just the nicest nice 
 bachelor! ' ' exclaimed Mame to her 
 college chum. "There, tuck the 
 blanket under the seat this way: 
 the sled '11 soon start. He 's a 
 second cousin of ours. Don't you 
 remember, I was telling you about 
 **} him the night Xantippe caught us 
 up after the retiring-bell had been rung and Nan 
 crawled under the bed?" 
 "Oh, yes," Roxie replied with a merry laugh. 
 "That was the night Xantippe spoiled an oyster 
 supper and a couple of embryo matches, and just 
 looked as if she took a fiendish delight in it all. 
 Say, the horrid thing could devour a dozen of the 
 sweetest love affairs, couldn't she, and then look just 
 as sour as a professor of mathematics when a body 
 hasn't got out the Trig stint. Ugh! Say, Mame, 
 did a mathematical prof ever give you the ague?" 
 
 "But, Roxie, that bachelor cousin of mine is just 
 fine. Say, he 's a better catch than that chum 
 brother has brought home this vacation; and he 's 
 got money — loads of it." 
 
 (257) 
 
258 Little Journeys With Martin Luther 
 
 "Just as if a body could n't see how your brother's 
 big chum admires you. Why a little boy sucking 
 his thumb and gawking into a window full of Christ- 
 mas toys isn't a bit more transparent. Bet — No, 
 Xantippe says that 's vulgar. Guess — Pshaw! 
 rhetoric teacher says that is n't precise. Well, I 'm 
 just sure he begged Frank to bring him up here. 
 Oh, you sly thing, maybe you are putting up a light- 
 ning-rod for protection against me. But you 
 need n't: I don't like red hair and big feet — they 're 
 just horrid!" 
 
 "Maybe brother Frank was n't anxious about your 
 coming, and maybe I can't see anything at all," 
 Mame retorted. "But, Roxie, cousin Van 's not more 
 than thirty-five, and he 's an Apollo, and a Chester- 
 field, and I don't know what all, done up in one 
 bundle, and neatly done up, too, for he looks like 
 those pictures of the masculine genus you see on 
 fashion-plates — just so. Oh, it gives me a pain. To 
 tell truth, I do think that 's what ails him, for 
 where is the girl that can love a chap that seems 
 made just to look at, not even to touch a wee bit 
 with the end of your finger? Like a wax figure — 
 might soil it, don't you know. Poor fellow! Say, 
 Roxie, if he 's home when we get there, and he 
 promised sure, I want you to break in on his reserve, 
 and — just make him surrender. And then, if you 
 don't want the prisoner, or aren't captured by the 
 said prisoner, why the way 's open for some other 
 nice girl. See?" 
 
The Mending of a Bachelor 259 
 
 "Sure. Why, Mame Kraemer, do you think I 
 don't know it 's a reflection on the sex to have one 
 man in the world whom some woman can't catch 
 and domesticate?" 
 
 "But he 's a lion, or a tiger, or a something hor- 
 rible! Mother says he 's incorrigible." 
 
 "In-cor-ri-gi-ble!" exclaimed Roxie, imitating the 
 seminary matron, "that 's what Xantippe says when 
 she spies us waving a hand at a senior from a dorm 
 window — just as if a body could help it! But I 'm 
 dreadfully interested. If he 's there, if the train is n't 
 snow-bound, or if it is n't wrecked, or if he hasn't been 
 waylaid, or if he has n't backed out, Why I '11 — " 
 
 "What plotting is this?" cried Frank, throwing a 
 buffalo robe into the sled. "Been hunting you high 
 and low." 
 
 "Your cheeks ought to burn with shame for sneak- 
 ing away," added Frank's big chum, as he rubbed 
 Mame's face with snow. 
 
 "Jack Williams, you are nothing but a big bear," 
 she protested. 
 
 "A cinnamon-bear," Roxie added. "Some Italian 
 ought to lead you around by a — " An application 
 of snow ended the sentence. 
 
 Then there was a lot of mock scolding from both 
 girls till the older members of the company, includ- 
 ing Luther, came with the little folks, and then, in 
 a trice, the bob-sled glided over the road to the 
 jingling of bells, bearing one of the merriest parties 
 that left the church that Christmas eve. 
 
260 Little Journeys With Martin Luther 
 
 The college folk kept up an animated conversa- 
 tion of hashed sense and nonsense, and Mr. Kraemer 
 and Luther, who was sitting on the front seat with 
 him, talked of religious matters. The service, with 
 its old-time carols, had been a delight to Luther; 
 and the church, with its high altar, statues and pic- 
 tures, was a very homelike place to him. He spoke 
 in praise of the church and was amazed when his 
 companion informed him that there was consider- 
 able objection to church decorations of this char- 
 acter. He at once called attention to the illustrated 
 books and Bibles which these people use. 
 "So we kindly ask them," he said, "graciously to 
 concede us the privilege of doing what they them- 
 selves do, that we may paint these pictures upon 
 walls for the sake of commemoration and instruc- 
 tion, inasmuch as they do as little harm upon walls 
 as in books. It is better that we portray upon walls 
 how God created the world, Noah built the ark, and 
 what other good histories there are, than that we 
 limn there any sort of worldly or shameful thing. 
 Yes, would to God, I could persuade the lords and 
 the rich to have the whole Bible painted on the 
 inside and outside of houses before the eyes of all 
 men. That would be a Christian work." 
 
 The conversation on the front seat was punctured 
 by peals of laughter from the rear. Roxie was cast- 
 ing a horoscope for Mame and had traced it to the 
 point where fate with wings and a dart, guided by 
 a brilliant star, would throw Mame into the arms 
 
The Mending of a Bachelor 261 
 
 of a cinnamon-bear. It was the cinnamon-bear's 
 ingenious comment that threw the company into 
 convulsions of laughter. "Joy and peace are also 
 fine and noble gifts of God," Luther remarked, and 
 then continued his argument. 
 "Thus I know also with certitude that God wants 
 us to hear and read of His works — especially the 
 suffering of Christ. But if I am to hear it or recall 
 it, it is impossible for me not to form a picture of 
 it in my heart. For whether I will it or not, when 
 Christ is mentioned an image is cast in my heart in 
 the form of a man hanging upon a cross, just as my 
 face is naturally mirrored in water when I gaze into 
 it. Now if it be not sinful, but good, that I have 
 Christ's likeness in my heart, why should it be a sin 
 when I have it before my eyes, inasmuch as heart 
 is accounted more than eyes? But I must stop forth- 
 with, else I might give the iconoclasts occasion to 
 read the Bible — nevermore!" 
 
 In the rear, the astrological jest had grown into 
 earnest discussion and the coquettish Roxie, who 
 had almost as much antipathy to being dead in 
 earnest as to being dead in a coffin, began to quote 
 Byron in winsome tone and manner for the sake of 
 putting an end to it all: 
 
 "Ye stars! which are the poetry of Heaven, 
 
 If in your bright leaves we would read the fate 
 
 Of men and empires, — 'tis to be forgiven 
 That, in our aspirations to be great, 
 
 Our destinies o'erleap their mortal state, 
 
262 Little Journeys With Martin Luther 
 
 And claim a kindred with you; for ye are 
 A beauty and a mystery, and create 
 
 In us such love and reverence from afar, 
 That fortune, fame, power, life, 
 
 Have named themselves a star." 
 
 But Mr. Williams, who had the study of law in 
 view and was born with a lawyer's instincts, was 
 not to be baffled thus. He appealed to Father Mar- 
 tin as the court of last resort. Luther laughed, and 
 said: 
 
 "At times one must let learned pates have their 
 nonsense and pastime. So, if the abuse and super- 
 stition were left off, it would not especially provoke 
 me if an individual were to employ himself with 
 such horoscopes for the sake of entertainment. But 
 concerning the matter per se, I will never allow 
 myself to be persuaded that we should classify 
 astrology with the liberal arts, and that for this 
 reason: it has no good proof." 
 
 "Beg pardon," broke in Miss Kraemer with con- 
 siderable earnestness, "but astrological predictions 
 have been fulfilled." 
 
 "That they cite testimony," Luther replied, "pre- 
 sents no difficulty to me, because these astrological 
 verifications are nothing but isolated instances; and 
 those who were versed in the art have noted and 
 recorded only those which did not fail. But the 
 others — those in which the stellar influences did not 
 operate as they said they would — they have not 
 recorded. As Aristotle holds that one swallow does 
 
The Mending of a Bachelor 
 
 not make a summer, so I also maintain that one can- 
 not base a real and complete art on such isolated 
 observations." 
 
 "But," interrupted Frank, "the moon has an influ- 
 ence on the ebb and flow of the tide and also on the 
 insane. Then why should moon and planets not 
 have an influence upon all men — govern character, 
 and thus have much to do with the course of life?" 
 
 "I hold nothing of it," said Luther, "concede it 
 nothing at all. But I should like them to meet this 
 argument: Esau and Jacob were born of the same 
 father and mother at the same time and under like 
 planetary aspect and were nevertheless of opposite 
 character, nature and disposition." 
 
 No one attempted a solution. A moment later, 
 one of the young ladies started a Christmas hymn, 
 and the others soon took part. 
 
 "Music is one of the noblest arts," Luther re- 
 marked to his companion. "The two exercises and 
 pastimes which I like best are music and gymnastics. 
 The former dispels all care and melancholy thoughts, 
 while the latter produces physical agility and pre- 
 serves health." 
 
 A moment later he was participating in the hymn. 
 The horses started a faster gait, and songs to the 
 Infant Redeemer floated out on the chill night air 
 above the clamor of the sleigh-bells, till the lane 
 which led to the farmhouse was reached. 
 
 "0 Mame, can he dance?" Roxie asked. She was 
 18 
 
264 Little Journeys With Martin Luther 
 
 thinking of Vanmeter. The monstrosity was shortly 
 to be confronted. 
 
 "Oh, do hold your tongue — bite it," whispered 
 Mame. "Preacher to the right of us, preacher 
 to the left of us: think of the fate of the loyal six 
 hundred. ' ' 
 
 But it was too late. A word out of the mouth is 
 like a bird out of the cage. Frank was two years in 
 his theological course, which made him feel that this 
 manifestation of the flesh ought to be rebuked, and 
 two weeks in love with Roxie, which made him feel 
 as if he could not administer the rebuke. But love 
 makes even a theologue crafty. He kept his equili- 
 brium between conscience and policy by blurting out: 
 
 "A homily on dancing is in order. These girls 
 can't keep their toes still. Let's — " His mother 
 put her hand on his mouth. But Luther forthwith 
 picked up the cudgel. 
 
 "These enumerated manifestations," he had men- 
 tioned evidences of impurity, "never occur with 
 greater frequency or grossness than at public dances. 
 It cannot be told how many sins are committed there 
 and how great they are, what eye and ear imbibe, 
 what lecherous touch and twittering bring. In short, 
 world is world." 
 
 "Why," said Roxie in the arch way she had, "why 
 even the innocent little children dance for joy." 
 
 And Luther, not to be outdone, responded with 
 the air of a courtier: "Do that, too; become a little 
 child, and dancing will not harm you. ' ' Diplomacy, 
 
The Mending of a Bachelor 265 
 
 be it remembered, is the art that administers worm- 
 wood as if it were honey. 
 
 "It 's all fun," said the little mother. "The girls 
 haven't learned dancing at school." 
 
 She did not know that college students learn 
 some things that are not in the curriculum. 
 
 The sled had hardly stopped when the little folks 
 began to scamper out. Luther seemed to regret 
 that the children's service was over and that the 
 little church lay so far behind, for, as he rose from 
 his seat, he said: 
 
 "The whole world has nothing better, nothing more 
 precious, nothing finer, than the dear church in 
 which we hear God's Word and where He is honored 
 with real worship." 
 
 A moment later our spry old father was helping 
 the ladies out of the sled — a new role, thought I, for 
 the hero of Worms. But if ever a domestic heart 
 beat under a man's coat, it was Luther's, as I should 
 shortly see. 
 
 Blankets were hastily thrown over the horses and 
 the whole company, big and little, rushed into the 
 house, redolent with pine and pastry — especially 
 pungent with ginger cookies of generous size, in the 
 form of roosters, rabbits and horses, such as my own 
 mother used to bake. No Christmas has the right 
 odor for me without them. This family had an old- 
 fashioned German Christmas. There were plates of 
 good things and presents for all in the sitting-room. 
 And you may be sure that the little mother was the 
 
266 Little Journeys With Martin Luther 
 
 last to leave the house for the church. Who brought 
 it all? Christkindchen. And, among other 
 things, he brought Luther a lathe and tools for wood- 
 turning, no doubt because Luther had incidentally 
 expressed a fondness for that sort of work. It was 
 a pleasure to see his gratitude and glee. 
 
 The children huddled around Luther and he must 
 needs pat Lena's doll on the head, show Martin how 
 to shoot with the crossbow, and toot Hans's horn 
 again and again. Then Hans got his ABC book 
 and Luther took him on his knee and began to teach 
 him his letters. Placing him on the floor and pat- 
 ting him on the head, he said to him and his little 
 sister, who had come to show how well she could 
 read: 
 
 "Have a care to continue diligently as you have 
 begun. Thus you are doing something that not 
 only pleases your father, who loves you, but 
 which will also benefit you greatly. For God, who 
 has commanded that children should heed their 
 parents, has also promised blessing to obedient 
 children." 
 
 A few minutes later he was actually romping with 
 the little ones, and he a runaway monk with gray in 
 his hair! Ah, it was a scene to scandalize the Pope 
 and please angels! 
 
 "Since we are preaching to children, we must also 
 prattle with them," he said, and it was a word of 
 gold. "When Christ wished to teach men he became 
 a man. If we are to teach children, we must become 
 
The Mending of a Bachelor 267 
 
 children. Would to God, we had more of this child's 
 play." 
 
 In the Christmas cheer and excitement everybody 
 had forgotten Vanmeter— everybody but Roxie, and 
 in a whisper she asked: 
 
 "Mame, where 's the lion?" 
 
 "Where is he?" asked Mame aloud, addressing the 
 farm-hand. 
 
 "In the kitchen," he replied mechanically. 
 
 Arm in arm they hurried to the kitchen. At the 
 door Roxie stepped back. 
 
 "Oh, you mean thing!" she exclaimed, giving 
 Mame a push. "Your Croesus has a coat as piebald 
 as Joseph's, and your Apollo has a bald pate and a 
 gray beard. Set my cap for him? Ugh!" 
 The hired man was called to account. 
 
 "He's an old clock-mender," he explained, "and 
 wants to stay over night" 
 
 There was a hurried consultation. The house 
 was full, but the little mother insisted on lodging 
 the wayfarer. When there is room in the heart, 
 there is room in the house. And then the old man 
 must take part in the festivities. As he entered the 
 room, it was noticed that his cheeks were tear- 
 stained. Sad memories must have touched the wan- 
 derer's heart. He sat with folded hands, staring at 
 the ancient grandfather's clock in the opposite 
 corner. 
 
 Luther had Hans on his lap and the other little ones 
 around his knees, and had been telling them about, 
 
268 Little Journeys With Martin Luther 
 
 oh, such a beautiful garden, in which he had seen 
 ever so many children in golden coats and with fine 
 little horses with golden bridles and silver saddles. 
 And the little tot, who had been named Hans Luther 
 after one of the Reformer's children, was greatly 
 delighted. Luther now finished the interrupted 
 story: 
 
 "And I asked the man, 'Whose children are they?' 
 He replied, 'These are the children who like to pray 
 and learn and are pious.' Then I said, 'My good 
 man, I have a son; his name is Hans Luther; may not 
 he also come to this garden to eat such nice apples 
 and pears, and ride such fine little horses, and play 
 with these children?' and the man said, 'If he 
 likes to pray and learn and is pious, he shall come 
 to this garden.' Therefore, fear God and obey your 
 parents. ' ' 
 
 The wanderer had not taken his eyes from the 
 old timepiece. 
 
 "Madam, think you not 'tis a fine piece of the 
 clockmaker's art you have there?" he asked. 
 
 "Yes, we think so," answered the little mother 
 modestly. 
 
 "And whence did it come?" 
 
 "From Germany." 
 
 "Your father sent it you in 1860?" 
 
 "Yes." 
 
 "It has been in the family since before the Thirty 
 Years' War, has it not?" 
 
 "Yes," she answered amazed. 
 
The Mending of a Bachelor 269 
 
 "And there is a writing— an inscription— on the 
 pendulum: Johann Jacob Lichtenberg, eh, 
 not so?" 
 
 "Yes," faltered the little woman, fear-stricken, like 
 one in the presence of a wizard or a spirit. 
 
 "May I look?" 
 
 And suiting the action to the word, he opened the 
 case. 
 
 "Gretchen, my dear daughter!" he exclaimed. 
 
 The little mother flew to his arms and clung to 
 his neck, and there was much joy mingled with tears. 
 The old widower had come hither in 1861, enlisted 
 in the war, and was reported killed in battle; later 
 the Kraemers moved West, and now the panic had 
 overtaken him. That is the tale, in thirty words or 
 thirty chapters — just as you will. His appearance 
 at this time made the happiest Christmas the little 
 mother had ever known. Luther withdrew. Mr. 
 Williams and the hired man helped him into the 
 kitchen with his lathe. The rest, save the little 
 folks, hilarious over their new grandpa, went into 
 another room. 
 
 A half -hour later, at the shrill whistle of a loco- 
 motive, Mame jumped to her feet. "That 's Van: the 
 train 's late!" she exclaimed. 
 
 "Let 's go to meet him," Frank proposed, for the 
 same reason that prompted him to coax Mame to 
 have Roxie spend her Christmas vacation under 
 their parental rooftree. 
 
 "Oh, no," said Roxie, "it 's only a step from the 
 
270 Little Journeys With Martin Luther 
 
 junction; and, besides, Mame and I have set a trap 
 for him. No advances: our victory must be 
 complete. ' ' 
 
 Had Frank been able to analyze his feelings, he 
 would have discovered that his pang at that moment 
 was the first touch of jealousy. 
 
 Later, both damsels ran to answer the door-bell; 
 both stood aghast and blocked the way when Mame 
 had opened the door. 
 
 "For the land's sake!" cried Roxie. 
 
 "Where did you get it?" asked Mame, lifting one 
 corner of the shawl in a gingerly manner from the 
 top end of the bundle. 
 
 "And it 's got red hair," blurted Roxie. 
 
 "Blame it, let me in," said the disgusted man. 
 Vanmeter was a fine specimen of humanity, six 
 feet one in his stockings, well built, raven-black hair, 
 and finely featured withal; but at this moment, as 
 he stood on the threshold, beslobbered and bedrag- 
 gled, with a baby screaming at high pressure, he was 
 one of the most humiliated mortals that ever begged 
 entrance to a shelter. 
 
 Indoors his reception was not much better. After 
 the first moments of surprise, the young folks kept 
 up incessant volleys of raillery. To add to the mer- 
 riment, the baby ceased crying when it got a glimpse 
 of Vanmeter' s face, and called him papa, pitifully, 
 almost frantically, again and again. This seemed 
 to be the only word it knew. But it would not keep 
 quiet in any other person's arms. There was noth- 
 
The Mending of a Bachelor 271 
 
 ing left the poor fellow, who had run over to 
 Kraemer's for an evening's pleasure, but to walk 
 the floor with his charge and take the jibes 
 of a hilarious company. And he did it with all 
 of the discomfort and awkwardness of a confirmed 
 bachelor. 
 
 Frank asserted that Vanmeter was a good-looking 
 pater familias; Mame suggested that he croon 
 a lullaby; and Roxie said it looked enough like the 
 cinnamon-bear to be his nephew. 
 
 "Great Scott, no!" protested the coming attorney. 
 "But this is a likely story of Vanmeter's. Let us 
 see, gentlemen of the jury. The defendant got this 
 baby at the junction: a woman gave it to him to hold 
 while she went back to the train to get her luggage. 
 Then the train pulled out with the woman on board, 
 of course. Why did n't the gentleman use ordinary 
 politeness and get said luggage? Humph, a likely 
 story indeed. Furthermore, the child aforesaid 
 claims filial relationship, the defendant at the bar 
 denies it: that is innocence against the secretary of 
 a trust. Then he alleges the woman was a young 
 widow. Of course she was young; but how does he 
 know she was a widow? "Wore crape and black 
 clothes. Whew! couldn't have borrowed them for 
 the occasion? At best, gentlemen of the jury, the 
 defendant has been buncoed, and we — " 
 
 "Anyhow," interrupted Roxie, "he 's got a gold 
 brick." 
 
 "What is fun for the cat is death for the mouse," 
 
272 Little Journeys With Martin Luther 
 
 said Luther, who had been attracted to the sitting- 
 room by all this hubbub. 
 
 He gazed fondly on the babe, which was evidently 
 a waif. 
 
 "Thou dear child," he said, chucking it under the 
 chin. "My heart already beats with love towards 
 thee who hast not yet done anything to call it forth. 
 Now I can understand how God's love towards us 
 poor creatures precedes our love. He does not wait 
 till we come to Him with our love, but He comes 
 to us." 
 
 Then he turned to the company and remarked: 
 
 "There is great sacredness about little children. 
 Of them the Scriptures say, 'Their angels do always 
 behold the face of My Father which is in heaven.' 
 I would give all the honor I have had and shall have 
 had I died at the age of this babe. A child's life is 
 the happiest: it has no temporal cares, knows noth- 
 ing of the disturbers of the Church, has no fear of 
 death or hell, and has nothing but pure and happy 
 fancies." 
 
 He seemed to sympathize with Vanmeter the 
 moment his eyes rested upon him, and was not 
 minded even to let the young people twit him on his 
 bachelordom. 
 
 "Who would coerce into matrimony one who does 
 not need it?" he asked. "He who is so endued that 
 he can receive this word (St. Matthew nineteen, 
 twelve), let him stay out of the married state and 
 rejoice in the Lord. Just as those who are not 
 
The Mending of a Bachelor 273 
 
 called to govern, remain subjects, and those not 
 called to teach in the Church remain laymen, so it 
 also is in this matter. Those who are not con- 
 strained by the weakness of nature, but are such as 
 can get along without matrimony, do right by stay- 
 ing out of it and not loading themselves with bur- 
 dens which they may readily avoid." 
 
 That was kind, to be sure; but it was unlike 
 Luther. More like him was it to say, when the little 
 mother brought water to clean the blushing Van- 
 meter's coat: 
 
 "Oh, how much more must the Lord endure from 
 us than a mother from her child!" 
 
 At the table — f or our happy hostess had insisted 
 that we all dine again with Vanmeter and her father 
 in honor of the latter 's home-coming — Hans and the 
 baby cut high pranks. Hans soon conquered and 
 was permitted to sit beside the "preacher-man." 
 The baby in Mrs. Kraemer's arms screamed and 
 kept on screaming. 
 
 "Scream lustily and defend yourself," said Luther: 
 "the Pope also had me bound, but I am again free 
 from his toils. When babies cry good and loud, 
 they grow nicely, for by means of their crying 
 veins and muscles are developed. They have no 
 other exercise." 
 
 Like Hans, the infant finally conquered and was 
 placed in a high chair at the side of "Papa" Van- 
 meter, as Mr. Williams persisted in dubbing him. 
 
 Conversation hopped with agility from one thing 
 
274 Little Journeys With Martin Luther 
 
 to another. Table-talk, like gossip, is one of the 
 fleas of conversation. Among other things, Luther 
 related some papistic anecdotes. The fact that he 
 had just disclosed Roman Catholic antecedents 
 gave rise to the request. One I remember. It was 
 about an indolent lout of a priest: 
 
 "A lazy priest, instead of reciting his breviary, 
 used to run over the alphabet, and then say: '0 my 
 God, take this alphabet and put it together as you 
 list!' " 
 
 That fit nicely into the Roman doctrine of human 
 merit. The beggar gave the good Lord, whose are 
 the cattle on a thousand hills, a blank check, already 
 signed, to draw what he would! 
 
 The theologue spoke of the deceptions practiced 
 by the monks aforetime. 
 
 "It was a wicked and horrible delusion," said 
 Luther. "It was believed that if one put on a 
 monk's cowl he would be redeemed from sin and 
 death. Thus they compared — aye, preferred the 
 lousy monk's cowl to the precious blood of Christ 
 There were colossal superstitions and idolatries in 
 Popedom of which the young people now know noth- 
 ing, and in ten years no one will believe that people 
 made arrangements to be buried in cowls. As long 
 as three hundred years agone, a president of the 
 provincial court of Thuringia provided for being 
 laid out in a cowl; and when he was placed in his 
 coffin, the servants came, ere it was closed, to view 
 the remains, and said: 'See how pious our lord is 
 
The Mending of a Bachelor 275 
 
 now, and how nicely he keeps the vow of silence!' 
 But he had been a rake all his life. Pooh, you mis- 
 erable devil!" 
 
 Mr. Williams noted a similarity between the 
 Greeks and their gods and the Romanists and their 
 saints. He thought the Papists were "up to the 
 tick of the clock with their spiritual specialists.' ' 
 Luther laughed and said: 
 
 "As his assignment, St. Vitus has the abominable 
 dancing and hopping. Likewise St. Erasmus is the 
 patron of misers, but only in case they give him 
 prayers and candles when he bestows wealth in 
 abundance. For what else would the idle man have 
 to do? St. Louis, he of the barefoot order, once 
 made bad beer good, and now, that he is dead and 
 blessed, he must be our brewer — this and noth- 
 ing else is he allowed to do. St. Wendelin was an 
 excellent herdman, and now he is more valuable 
 against wolves than all the dogs are. While he 
 lived, he watched his own cattle, but now that he 
 is dead, he must be every man's cowboy. Saint — " 
 
 "Pray, have they no women saints worth mention- 
 ing?" Roxie interposed, and then went on, one-third 
 in jest and two-thirds in earnest, to berate men for 
 being selfish. 
 
 Luther's eyes sparkled as he retorted: 
 
 "I heartily wish the day were here when women 
 would pray before they begin to preach." 
 Roxie joined in the laugh at her expense. 
 
 "Now we shall also add a few holy women," he 
 
276 Little Journeys With Martin Luther 
 
 said. "St. Scholastica, it is held, has command over 
 thunder. St. Apollonia is revered without ceas- 
 ing for the toothache and for nothing else. Thirdly, 
 St. Julia and St. Atilia are eye-doctors, for nobody 
 worships them save those who have bad eyes. But 
 enough. Let us talk about other things." 
 
 The young men were soon bandying political 
 questions back and forth and happened to touch 
 on communism. 
 
 "Communism is not according to the law of na- 
 ture," Luther observed. "It is not something that 
 is commanded, but something that is allowed. And 
 even though it were a law, it could not be kept up 
 on account of ruined nature, for there would be more 
 to consume goods than to gather them, and so em- 
 barrassment would result." 
 
 The spicy and rather personal remarks of the 
 young ladies on the vocations of men, gave little 
 Hans occasion to say: 
 
 "When I get big, I 'm going to be a preacher-man." 
 
 "No, my child," the father replied, "one preacher 
 in the family is enough. My little Hans will be a 
 farmer, and drive old Nell, and take big red straw- 
 berries to town and bring back big silver dollars." 
 The little codger began to cry. 
 This incident gave rise to some talk on child 
 training. 
 
 "If you have a child capable of learning," Luther 
 observed in a general way, "you are not free to 
 bring him up as you please, or deal with him accord- 
 
The Mending of a Bachelor 277 
 
 ing to your caprice, but you must bear in mind that 
 you are under obligations to God to promote both 
 spiritual and secular government and to serve Him 
 in this way. God needs pastors, preachers and 
 teachers in His spiritual kingdom, and you can fur- 
 nish them. If you do not, you rob, not a poor man 
 of his coat, but the kingdom of God of many souls.' ' 
 
 "Some parents," the father interposed, "are too 
 poor to educate their sons for the holy ministry." 
 
 "If the father is poor," Luther rejoined, "let the 
 youth be aided with the means of the Church. The 
 rich should make bequests to such objects, as some 
 have done by founding scholarships. That is giv- 
 ing money to the Church in a right way." 
 
 But Hans was still disturbing the peace with pro- 
 tests and wailings, as the children of well-regulated 
 families are prone to do when a bachelor is being 
 entertained, and his mother was threatening to whip 
 him into subjection, just as mothers are wont to do 
 on such occasions. 
 
 "What must be forced with rods and blows will 
 have no good result," Luther told the mother in an 
 aside. Then he assured Hans that if the good Lord 
 wanted him to be a preacher He would provide ways 
 and means. "Such providential care is witnessed 
 every day," he said. "Of a penniless pupil who is 
 industrious and pious God often makes a great 
 doctor." 
 
 But the child, satisfied in the main, now pestered 
 Luther with questions as to how God would assist 
 
278 Little Journeys With Martin Luther 
 
 him. Would He send the money in a bag, or in a 
 pocketbook, or how? 
 
 Vanmeter had taken no part in the conversation. 
 He had to watch his plate. The bit of red-haired 
 humanity would reach into his food and persist in 
 laying its sloppy hands on his sleeve. In short, 
 Vanmeter was very meek; in fact, a fine specimen 
 of overripe meekness. Now and then, with shame- 
 facedness, he helped the baby to food; and once, 
 much to the amusement of Mr. Williams and 
 Frank, he had even given it a drink from his 
 cup. After supper, Vanmeter took his ward to 
 the sitting-room and Luther returned to the 
 kitchen. 
 
 "Well, old chap, you 've been buncoed sure," said 
 Frank. 
 
 Vanmeter made no reply. The baby said papa, 
 and he pressed its head against his cheek, and it 
 laughed. 
 
 "Well, it 's not so bad after all," counseled Mr. 
 Kraemer in his philosophical tone, which he kept, 
 like his Sunday clothes, for extra occasions. "If the 
 woman does n't turn up to-morrow, we can send the 
 young one over to the county home." 
 
 "Not by a long shot!" exclaimed Vanmeter in a 
 tone that betokened offence. 
 
 "Never mind, Van, we '11 keep it," the little mother 
 said assuringly. 
 
 "No, you will not!" he exclaimed with warmth. 
 "I'm going to keep him myself. Yes, I know 
 
The Mending of a Bachelor 279 
 
 mother is old and it would be a shame to ask her 
 to raise another child. But I can get a nurse — a 
 dozen of them. Auntie, let me confess: I like 
 babies, and — I — I like this one. Auburn hair is 
 pretty. Never looked into the window of a dry- 
 goods store and saw the tiny woolen shirts and the 
 wee little socks, but I wished I had a little fellow 
 like this to fill them out And many a time at night, 
 sitting all alone by the fire and smoking, with the 
 wind whistling around the chimney and the tobacco 
 smoke curling up over my head, I looked through 
 its clouds and circles and saw my little chap crawl 
 over the floor; saw him at school, the prettiest and 
 smartest one there; saw him sick, and the little white 
 coffin in the undertaker's window made my heart 
 ache; saw him graduated from college and take an 
 honorable part in the affairs of men; and — auntie, 
 you don't know how far a fellow can see through 
 smoke — I 've seen him win battles, write immortal 
 books, paint undying canvases, sway multitudes, 
 and go down to an honored grave; and fifty years 
 later — ah, a fellow can see far through a good 
 havana — I 've seen the blackberry brambles crawl 
 over his turf -covered bed and hide the inscription; 
 and then, when the vision was gone, there was a 
 lump in my throat and a longing in my heart for 
 that boy. No, auntie, you are real kind; but I 'm 
 going to keep this baby: he just fits into my heart — 
 makes it sort o' snug." 
 
 19 
 
280 Little Journeys With Martin Luther 
 
 That ended the jesting. Unwittingly he had 
 made a halo for himself. 
 "0 Mame, he's no monster at all," whispered 
 Roxie. "I just adore him." 
 
 The days of Vanmeter's hachelordom were 
 numbered. 
 
 Luther came in from the kitchen with a lot of 
 toys he had turned for the children, and great was 
 their glee. He played with the baby, and it seemed 
 to be satisfied now with its surroundings and finally 
 allowed him to take it into his arms. Then he 
 walked the floor with it, singing a cradle-song which 
 he had composed for his own children: 
 
 "Away in a manger, no crib for a bed, 
 The little Lord Jesus laid down His sweet head." 
 
 The little mother suggested that we go into the 
 parlor and light the tree. 
 
 "Gretchen, I 'm going to fix the clock first," said 
 the old man. 
 
 "Not on this holy eve, father?" 
 
 "Ah, yes; so I promised for supper and bed, and so 
 I would have it for old-time's sake. Know you not 
 how grandfather used to do this night? When this 
 old clock struck twelve, and Christ and the apostles 
 came out of that little door at the top, and the rooster 
 flapped his wings and crowed, he would say: 'Now, 
 one half -hour yet; when the rooster crows again, all 
 must hie to bed!' Then the chimes in our old church 
 tower would play — how their melody clings to one's 
 
The Mending of a Bachelor 281 
 
 heart — and when the tin wings rattled again, yon 
 all scampered off to bed. Besides, it may only mean 
 a few minutes' work." 
 
 The baby had fallen asleep and Luther laid it on 
 the bed in the adjoining room. Vanmeter stole in 
 to look at it. Perhaps the little white coffin came 
 into his vision. 
 
 As the aged sire lifted one of the clock's weights 
 it slipped from his hand and crashed through the 
 bottom of the case. 
 
 "Eh, what 's this!" he exclaimed, pulling a time- 
 stained document from the hole and holding it up 
 to the light. "A paper from the time of the Thirty 
 Years' War! Well, well! Children," said he, as 
 his eyes ran over the document, "a fortune is hid 
 in the sand under that false bottom. 'Twas put there 
 by one of our forebears — willed to his lawful heirs. 
 A curse, a thousand times multiplied, upon him who 
 finds it and withholds it from them!" 
 
 Trembling hands took a pile of gold coin from 
 the clock and placed it on the table. 
 
 "A Christmas gift for grandfather," said the little 
 mother delighted. 
 
 "And now," declared grandfather, "little Hans- 
 chen can go to the university and be a preacher-man. ' ' 
 
 "God provides," Luther added sententiously, lay- 
 ing his hand on the boy's head. "God provides." 
 The door-bell rang. 
 
 "What, so late?" queried our hostess. 
 It was baby's mother, a pretty, little auburn- 
 
282 Little Journeys With Martin Luther 
 
 haired woman, who proved to be well-bred, a gradu- 
 ate of Vassar, and the widow of Senator Hardy, the 
 principal stockholder in the steel mill at Roseurban. 
 
 When Mrs. Kraemer took her into the bedcham- 
 ber to see the child, Vanmeter examined an oil-paint- 
 ing. He did not want the company to see his tears. 
 And when Mrs. Hardy told the little mother that 
 the man was the exact counterpart of her departed 
 husband, she did not know what pathos that revealed 
 to Mrs. Kraemer in baby's conduct nor why her 
 eyes should fill with tears. When they returned, 
 Mrs. Hardy was carrying the baby, and the little 
 mother said: 
 
 "Now we must go into the parlor and light the 
 tree. It is the happiest Christmas eve that any of 
 us has seen." 
 
 Vanmeter was sure it was not. And Roxie was 
 in doubt about it. 
 
 The tree was lighted, hymns were sung, and 
 Luther told the Bethlehem evangel as only he could 
 do it, and then there were carols, duets and quartets. 
 Suddenly grandpa arose. He had heard the flap- 
 ping of the tin chanticleer's wings. 
 "Now, off to bed," said he in the tone of his father. 
 "No, father, please don't make us go yet — no, not 
 till we all sing — 
 
 'Now thank we all our God, 
 
 With hearts, and hands, and voices,' " 
 
 pleaded the little mother much, I imagined, as she 
 
The Mending of a Bachelor 
 
 283 
 
 was wont to do as a child. And, with Mame at the 
 piano, we made the old hymn ring till the very 
 rafters tingled with human gratitude to God. 
 
 A year and a half later, I pulled rein at a country 
 parsonage in Wisconsin. It was Frank Kraemer's. 
 
 "What has become of Vanmeter?" I asked, 
 
 "He's living at Roseurban: married the little 
 widow." 
 
 "And where is Roxie, the girl with the sparkling 
 eyes?" 
 
 "You must excuse her. This is Monday, and she's 
 hanging up the washing." 
 
@®@@®SCSi@S5S®© 
 
 XV. WHERE I STOP AND YOU BEGIN 
 
 Hard is the task to point in civil phrase 
 
 One's own dear people's foolish works and ways. — Holmes. 
 
 T was a bleak February morning 
 on which I arrived in Columbus 
 to attend the colloquy of the Joint 
 Synod of Ohio and Other States. 
 The trees stood bare against a 
 leaden sky, and the wind swept 
 in granulated snow swirls over 
 fields and commons, like some 
 white-veiled ghost giving the sear leaves a merry 
 chase. The ground was still bare, save here and 
 there where a tuft of grass had caught the wind- 
 ghost by the gown as it passed by and held a patch 
 of it in firm grasp. Days like this make one feel 
 grateful to the man who first domesticated fire; and 
 no little service was that which captured the de- 
 structive giant and made him do man's bidding by 
 sitting on a hearth, cooking, baking, and blowing 
 his warm breath against his master's chill hands, 
 or, in these last degenerate days, lighting cigarettes 
 and pipes for young men and curling-irons for girls 
 — service which any giant might rightfully disdain. 
 No wonder that now, when heartlessly imprisoned 
 in an iron cage, he sometimes, out of pure spite, 
 burns a matron's fingers, or breaks loose and de- 
 (284) 
 
Where I Stop and You Begin 285 
 
 vours a house at a gulp. But the man who first led 
 this giant into the primitive hut and bade him sit 
 down on the hearth, or put a stick into his hand and 
 commanded him to push the darkness out of a small 
 circle of the night, deserves the ardent gratitude of 
 mankind, and especially on such days as this. If 
 Luther, with that supreme carelessness of his, did 
 not put on his greatcoat, this day taught him a 
 lesson which I was not able to impress. 
 
 With overcoat buttoned up to my chin and collar 
 turned up over my ears, I stepped from the shelter 
 of the Union Station to brave the storm, A blast 
 of icy air from the north struck me in the face and 
 as much as said: "There, now, take that! You may 
 adore the Fire King in your heart, if you will; but 
 I, the Frost King, reign to-day. Bow obeisance!" 
 Instinctively I turned to the south. There I saw, a 
 few paces ahead of me, a man hastening down the 
 viaduct walk, taking long strides such as one learns 
 to take on the soft roads of the country. 
 
 At once I concluded the stranger was a preacher, 
 a little later I had reason to set him down as a 
 Lutheran preacher, and finally as a pastor of the 
 Joint Synod of Ohio. I am no Sherlock Holmes, 
 and, above all, no ecclesiastical Sherlock Holmes, 
 though there is such a kindred or tribe; but this 
 was a case so plain that almost any churchman could 
 have drawn the proper conclusions. You see it was 
 like this: I could readily tell he was a preacher, for, 
 if a man is at all sincere, a few years in the ministry 
 
286 Little Journeys With Martin Luther 
 
 leave unmistakable signs in his countenance and 
 bearing; I knew he was a Lutheran minister be- 
 cause he wore a large cross on his watch-chain: 
 Episcopalians are wont to do the same, but they 
 wear a clerical vest and collar, or a dickey, which he 
 did not; and that he was no General Synod man, and, 
 in all probability, not a General Council man, I con- 
 cluded from the fact that his clothes were not of 
 recent cut and were withal a little shabby; and yet 
 I was not absolutely certain that he did not belong 
 to the General Council, and, moreover, he might 
 have been a Missourian. For the time being, that 
 was not easy to settle. His synodical connection 
 remained uncertain till I saw him stop at one restau- 
 rant after the other near the station, read the sign 
 on the pavement and, rather shamefacedly, peep 
 through the window. He was hunting for the 
 cheapest clean and respectable place where he could 
 get his breakfast. That settled it: he was a mem- 
 ber of the Joint Synod of Ohio, and no mistake 
 about it at alL These men get salaries which jus- 
 tify the loss of half an hour in hunting an eating- 
 house which saves them a nickel on a breakfast. 
 Thus this man showed plainly what sort of people 
 he was serving. Ministers always do. 
 
 But one of the most conspicuous things about 
 this pastor almost slipped my pen here, and that 
 is the big satchel he lugged. These big satchels 
 often go to synod and conference. When they do, 
 they usually contain a nightshirt and brains. The 
 
Where I Stop and You Begin 287 
 
 nightshirt belongs to the preacher, the brains to the 
 church fathers. Of all contrivances, the satchel is 
 the most useful in realms ecclesiastic, for it enables 
 a person to carry in his hand what he should have 
 in his head, and, besides, it throws a halo of book- 
 ishness around the man who may have been in love 
 during all his seminary course and pushing a baby- 
 buggy ever since. Verily, great is the satchel!* 
 
 But that word throw reminds me of a needful 
 caution if you are a minister. When you get into 
 a discussion, beware of the man with a satchel He 
 has something to throw at you, he brought it along 
 on purpose, and more than likely it will find the soft 
 spot on your head or the hole in your armor. 
 
 When the good man found a restaurant which 
 comported with his purse, put the brains under 
 the table and set to eating (fortunate for his pocket- 
 book and stomach was it that the church fathers he 
 had brought along were dead), I took a car for 
 Trinity Church. None of the committee had put in 
 an appearance there, but an obliging janitor told 
 me a number of brethren, both lay and clerical, were 
 at the Lutheran Book Concern and would come over 
 at nine o'clock, the time set for the meeting. 
 
 *Sine dubio quisque studiosus histo- 
 riae ecclesiastic ae meminit joci patrum 
 nostrorum, papam quotidie primo mane 
 misisse Spiritum Sanctum in bulga ad 
 Concilium Tridentinum. Verily, great is the 
 ■ satchel! 
 
288 Little Journeys With Martin Luther 
 
 Now, the Book Concern is a common meeting- 
 place. When ministers come to town they usually 
 drop in there to make debts or to pay debts, or to 
 speak their mind, which is another way of denomi- 
 nating faultfinding. In this respect a book concern 
 is an excellent thing, much better than the adi- 
 aphora, and for that reason I think every synod 
 whose doctrinal basis is settled should have one, for 
 it makes an excellent thing to fuss over; and when 
 somebody, belligerently inclined, pounces upon it, 
 he does the brotherhood no particular harm: it is 
 like striking a punching-bag. 
 
 On entering the Book Concern, I was taken aback. 
 Such grotesque figures were never paraded before 
 the eyes of mortal man. Who was clergyman and 
 who was layman, I could not tell. There was one 
 man, the most conspicuous, who had a long nose 
 like the proboscis of an elephant, and he could 
 reach about with it in much the same way; there 
 was another who had feet fully thirty-six inches 
 long; the third had more mouth than body; the 
 fourth had a huge hump on his back; the fifth 
 had two tumor-like growths, about as long as a 
 man's forearm, protruding from his eye-sockets, 
 and his eyes were on the ends of these growths; 
 and so on to the last man each had something 
 abnormal. 
 
 To keep from staring at them, I began to examine 
 the second-hand library behind the door. My hands 
 were soon soiled from handling the collection of con- 
 
Where I Stop and You Begin 289 
 
 troversial pamphlets — a meet penalty for dabbling 
 in polemics — and I went to the rear office to lave my 
 hands, glad for the excuse to get away. But a 
 smudge from a printed page is hard to remove: I 
 wish this fact were better known. You that quaran- 
 tine measles and chicken-pox, beware of books that 
 bring contagion to the soul! 
 
 In the rear office, where I was alone, I was sud- 
 denly confronted by a form which seemed to mate- 
 rialize from the air, coming gradually into shape. 
 It had the appearance of a maiden robed in glisten- 
 ing white, and was beautiful beyond comparison. I 
 stepped back. 
 
 "Fear not!" said the apparition. 
 
 "What means this?" I quavered. 
 
 "I am come to tell thee of the men thou didst see 
 and make known their usefulness, lest thou judge 
 and condemn them wrongfully." 
 
 "Pray, who are they?— who is that man with the 
 long nose?" 
 
 "Mr. Nebintoeverything." 
 
 "And of what use is he, save to make trouble?" 
 
 "He promotes circumspect action." 
 
 "And that man with the elephant ears?" 
 
 "That is Mr. Hearall. He is serviceable as a 
 scavenger." 
 
 "But that man with the colossal feet — what a 
 monstrosity!" 
 
 "That is but a one-sided development: he uses his 
 feet more than his head and is very useful in 
 
290 Little Journeys With Martin Luther 
 
 parishes where foot-work is appreciated above 
 head-work. ' ' 
 
 "But that dwarf with mouth from ear to ear and 
 loud, metallic voice?" 
 
 1 ' That is Prohibition, always small in your church. ■ ' 
 
 "And that solemn little man with the big hump on 
 his back?" 
 
 "He loads himself with the imaginary care of all 
 the churches. He is Mr. Atlas." 
 
 In like manner, each one of the relatively large 
 number was named and explained. This being 
 ended, I said: 
 
 "And such are the members of this synod! I have 
 almost made the round of synods and in none were 
 such oddities to be seen." 
 
 "Thou art mistaken. Such people there are in 
 every synod and in every denomination. Thine eyes 
 were holden, but now is it given thee to see." 
 
 There was silence. The drapery which hung 
 about the shoulders of the apparition and trailed on 
 the carpet quivered, from under it two wings spread 
 forth, the form rose several feet and, hovering thus, 
 grew faint and fainter, until the last shimmer faded 
 from sight. 
 
 The apparition gone, I stepped to the wash-bowl: 
 it is always but a step from an exalted experience 
 to a common duty. In turning around I beheld my 
 reflection in the mirror. Horror seized me, for 
 nearly all my face was occupied by two monster 
 eyes, and the fountain pen in my vest pocket had 
 
Where I Stop and You Begin 291 
 
 attained the circumference of an ax-handle. I did 
 not like to see this reflection, and could not stay in 
 the room without occasionally looking at it; I 
 dreaded going to the street or up to the composing- 
 room; and so there was nothing left me but to go 
 into the salesroom and keep company with my kind. 
 As I entered, a discussion of Luther, or Brother 
 Martin, as they called him, was interrupted by a 
 scuffle on one of the counters. Brother Nebinto- 
 everything had stretched his nose over and stirred 
 among some books lying there, when instantly legs 
 and arms protruded from them, and, rising to their 
 feet, they began to pommel each other. The same 
 thing happened when he poked his nose among the 
 exchanges, save that it was a free-for-all fight and 
 not at all according to science. This diversion over, 
 the discussion was resumed. 
 
 "As I was saying," Brother Atlas began, "this 
 man's character and antecedents certainly need 
 looking into. Why, I hear he has actually applied 
 to all the Eastern synods and has been rejected by 
 every last one of them. ' ' 
 
 "Nor is that the worst," Brother Hearall added. 
 "I have it from a reliable source that he gave his 
 consent to a man's marrying a second woman while 
 his first wife was still alive." 
 
 "I feared just such breaks," declared Brother 
 Nebintoeverything, "for I understand he came over 
 from Romanism, and you know how they grant spe- 
 cial dispensations, and what they teach about the 
 
292 Little Journeys With Martin Luther 
 
 end justifying the means. The proverb is right: it 
 is hard to teach an old dog new tricks. ' ' 
 
 "Yes; and then there is another thing to think of: 
 his wife is a runaway nun," declared Brother Hear- 
 all, who, while the others were talking, held his head 
 to one side and stretched his big elephant ear out 
 to arm's length. "Just think of it, a nun for a wife, 
 a nun for a wife," he iterated. 
 
 "Yes, and he didn't get her, I understand, till he 
 was forty- two," Brother Gallant commented. "Nice 
 annotation that on his estimate of the gentle sex, 
 the last and finest specimen of God's handiwork. 
 What does a minister amount to around whom the 
 women will not rally?" 
 
 "Very little, very little," Brother Atlas answered 
 and — sighed. 
 
 "This man must be boorish, Brother Gallant," said 
 Hearall. "No use mentioning names, but it comes 
 from reliable persons that he said in just so many 
 words: 'I would hew me an obedient wife out of 
 stone, aside from that I — ' " 
 
 "Shame, shame!" interjected Gallant. 
 
 "Nobody made his bed for him for a whole year 
 before he was married," Hearall declared. 
 
 "And no doubt he cares for his clothes accord- 
 ingly, ' ' said Brother Uptodate, curling his mustache. 
 "He 's too careless, too angular, for the times." 
 
 "That matter of a wife is really more important 
 than some pastors seem to have thought," Brother 
 Croaker commented. "We laymen have opportunity 
 
Where I Stop and You Begin 293 
 
 to see and know. Don't take him if his wife is n't 
 savin'-like and humble and not willing to keep mem- 
 bers over night during fair week. It 'U only make 
 trouble." 
 
 "Say, I jist heared he has four young ones. That 's 
 too many for any parish to keep," thrust in Brother 
 Pinchpenny, with both hands in his pockets. 
 
 "He must be past fifty. Could a body ask a con- 
 gregation to call such an old man?" asked Brother 
 Uptodate, who was evidently a layman. 
 
 "We should think of matters akin to that," Brother 
 Bigf oot declared, ignoring the last remarks and am- 
 plifying the hint which Croaker had given. "What 
 shall we do with the man if we accept him? Where 
 will he fit with that wife of his? Is he a good mixer? 
 In this day the social factor is a very important one. 
 It counts for — say, two-thirds." 
 
 "I fear he is no mixer, no mixer at all," Brother 
 Atlas said and — heaved a great sigh. Then he said 
 it again and — heaved another great sigh. 
 
 "Mixer, nothing," said Hearall. "Why, I have it 
 on good authority — I am not at liberty to mention 
 names, but I have it from a trustworthy source — 
 that he once refused to shake hands with a sectarian 
 preacher. Why, that was not even civil, to say 
 nothing of sociable." 
 
 "That is right," Brother Politic remarked, "a min- 
 ister should not only be civil, but he should also be 
 winsome in his ways, and especially should he be 
 choice in his use of words. Now I understand 
 
29 kittle Journeys With Martin Luther 
 
 thi man is exceptionally rough in his language, 
 and — " 
 
 "And polemical, too, for these are usually hitched 
 like two oxen under one yoke," broke in Brother 
 Goeasy. '"Twill never do, never do," he added, 
 shaking his head ruefully. "Polemics will do as a 
 condiment, but never as a diet." 
 
 "I don't like that remark," rejoined the finest 
 looking man among them, the man whose only devi- 
 ation from things normal was that his suit was 
 made of hogskin and that his fists were somewhat 
 large and calloused. "I don't like that remark," he 
 repeated by way of emphasis. "There is not enough 
 contending for the faith once delivered to the saints, 
 and too much politic silence, which is compromise, 
 nothing but compromise. There never was a good 
 Lutheran who would not contend for the faith." 
 
 "Right!" said I, no longer able to restrain myself. 
 "And, besides, you men are not to select a man for 
 a given parish. He comes as an applicant for 
 admission to synod, and the duty of your commit- 
 tee is merely to inquire into the soundness of his 
 faith." 
 
 "And just there is where the rub will come in," 
 replied the man with the long projecting eyes, 
 Brother Faultfinder, or Magnifier — I have forgotten 
 the name. "I am told," he added in explanation, 
 "that he is the author of a book on The Bondage 
 of the Will which is Missourish, and, from aU 
 accounts, it must be rank." 
 
Where I Stop and You Begin 295 
 
 "A fine Missourian he is, indeed, whom the Mis- 
 souri Synod has rejected!" I retorted. 
 
 "That doesn't say anything: Missouri is a pious 
 mystery," Brother Atlas said, and — sighed. 
 
 "Well, we don't want to take Missouri's refuse," 
 Grumbler asserted in a very decided tone. "Our 
 synod is no dumping-ground." 
 
 "We 've had enough such from Europe years ago," 
 said Atlas with a sigh. 
 
 "But you have overlooked a very important thing," 
 said the dwarf. "Barring my convictions, it must be 
 conceded that it is an offence to the people of almost 
 every community if a minister uses fermented, 
 brewed or distilled liquors. Now, I am convinced 
 that it is true that this man might take a glass 
 of beer, and I should not at all be surprised if 
 he also smokes. We want no more ministers of that 
 stripe. ' ' 
 
 Nobody paid any attention to this, according to 
 the rule, least said, soonest mended. 
 
 What a flimsy thing is reputation: "Oft got with- 
 out merit, oft lost without desert," and never in the 
 owner's keeping. The man these men described 
 was not the man I had learned to know and love. 
 Such representations of our fellow men are like the 
 spectres of the ghost show that used to harrow my 
 youthful soul. The real man of flesh and bone and 
 throbbing heart is elsewhere while his reflection is 
 made to strut the stage by trick of light, mirror and 
 
 20 
 
296 Little Journeys With Martin Luther 
 
 glass, and the character of the likeness, whether 
 true or distorted, depends upon the quality of the 
 instruments. Whether he be standing on feet or 
 head, depends not upon him, but on the position of 
 the reflectors. So it often comes that one cannot 
 recognize his best friend in another man's mouth. 
 But to these men, who knew not what they were 
 doing, and to all those who purposely malign him, 
 I say: Clean your fingers, before you point at 
 Luther's spots! 
 
 "Well, brethren, it is time to go over to the 
 church," the man who wore the hogskin suit said, 
 as he snapped the lid of his old silver watch. "The 
 chairman is no doubt there and we ought to begin 
 promptly. ' ' 
 
 I thought, you may go, but I shall not venture on 
 the street in this condition nor with such a gang. 
 In spite of what the apparition had said, I was not 
 sure people would not stare at us. Besides, nothing 
 was said of me, save that I had been given the power 
 to see things as they are, and that might imply a 
 permanent change. When they were gone, I opened 
 the door a little and looked at them through the 
 crack. To my surprise, everything abnormal about 
 them had vanished. Running my hand over my 
 face and eyes, I found, to my great relief, that they, 
 too, were normal. Then I went to the church. Pshaw ! 
 what cravens we are: a man would not be brave 
 enough to go down street if he were transparent. 
 
 A large number of men, mostly pastors, were 
 
Where I Stop and You Begin 297 
 
 present. It must have been noised about that there 
 was an important personage to examine and that 
 there was likely to be some fine theological disputa- 
 tion. Your Saxon always likes to see a fight: the 
 kind, whether fisticuff or argument, depends wholly 
 upon his breeding and intelligence. 
 
 Luther was sitting in a side pew, well to the front, 
 scanning the assemblage as if trying to determine its 
 calibre. He had grown quite haggard since the 
 evening I first saw him at the statue in Washington. 
 What pain in heartaches at the hands of the Church! 
 I felt for him, and thought of his remark when he 
 told me that his application to the Ohio Synod was 
 the last one he would make. "I am tired of the 
 world, and the world is tired of me," he had then 
 said, "so we can easily part, just as a traveler leaves 
 an inn. When I shall have settled this affair, I will 
 return home, lay me in my coffin and give my body 
 to the worms." Now, with that attenuated body 
 before me, these words seemed like a prophecy in 
 course of fulfillment. 
 
 The colloquium was opened in the usual way, and 
 then the committee placed the table near a register, 
 Luther took a pew close to it, and the rest of us 
 moved nearer. When all was in readiness, the 
 chairman, who was a small man with an unusually 
 strong voice, put his first question in most emphatic 
 tone: 
 
 "Brother Martin, do you hold membership in any 
 secret society?" 
 
298 Little Journeys With Martin Luther 
 
 It was so loud that it startled me. My body gave 
 an involuntary lurch, and — 
 
 A robin, perched on a bough of an old apple-tree, 
 whose branches swayed over the sill of the window, 
 was warbling a sweet song to its mate, and the 
 fragrance of apple blossoms filled the chamber. 
 Could this be drear February? No, it was cheery 
 May. And the place? No church was this. The 
 little wall-clock that just struck six had tones like 
 mine. The books, ranged on three sides of the room, 
 were of familiar garb and mien. That mountain 
 scene, for which the window-casement formed a 
 frame, was the same I had gazed upon a thousand 
 times. Slowly I came to a realization of the situa- 
 tion. In the cool of the evening I was sitting in my 
 own armchair in my own study, and these scenes 
 which I had witnessed, these scenes striking and 
 pathetic, scenes which made one's heart swell and his 
 cheeks burn, were but a dream or vision of the day, 
 but a vision fraught with solemn lessons and an evi- 
 dent purpose. I cannot think it was meant solely 
 for me, and have faithfully set it all down in writing 
 for other eyes, and heads, and hearts, — other eyes 
 that can see, heads that can understand, and hearts 
 that can feel the sin and the shame of schism. If 
 any one blushes for the situation which these events 
 portray in crass and graphic lines and color, well 
 and good; may that spurt of hot blood stir his heart 
 
Where I Stop and You Begin 
 
 to pray, and speak, and work more earnestly than 
 ever for the unity of our Lutheran Zion. May the 
 day soon dawn — heart of mine, is this aspiration 
 too strong? nay, nay, it cannot be— may the day 
 soon dawn when the Lutheran soldiers of the cross, 
 in their onslaughts on the principalities of dark- 
 ness, keep step, believing the same thing, confessing 
 the same thing, desiring the same thing. 
 
 And now the writer has come to the end and will 
 lay the pen aside, and the reader has come to the 
 end and will lay the narrative aside, but ere we part 
 let us unite in one short prayer for our divided 
 brotherhood: "Sanctify them, Lord, through Thy 
 truth, Thy Word is truth." And let all who pray 
 for the peace of Jerusalem say, Amen. 
 

 
 NOW I beseech you, brethren, by the name of our 
 Lord Jesus Christ, that ye all speak the same 
 thing, and that there be no divisions among you; but 
 that ye be perfectly joined together in the same mind 
 and in the same judgment — I Cor. i 10. 
 
 (300) 
 
THE REMEDY: AN INTERVIEW 
 
 (301) 
 
MEN must be taught as if you taught them not, 
 and things unknown proposed as things for- 
 got. — Pope. 
 
 (302) 
 
BUT if ye bite and devour 
 one another, take heed that 
 ye be not consumed one of an- 
 other. — GaL v. 15. 
 
 (304) 
 
@®@®@S85}@SSJS*§> 
 
 THE REMEDY: AN INTERVIEW 
 
 But conversation, choose what theme we may, 
 
 And chiefly when religion leads the way, 
 
 Should flow, like waters after showers, 
 
 Not as if raised by mere mechanic powers. — Cowper. 
 
 HE manuscript of the preceding 
 narrative has been criticized np 
 and down, back and forth, and in 
 every other way that a work of 
 this kind can be criticized. As the 
 folk tongue would say, it got its 
 dose good and proper. Not that 
 any one of the tribe ferocious con- 
 
 demned the whole work; nay, on the contrary, each 
 critic praised the book as such, urged that it be 
 printed, and bespoke a copy; only each one had little 
 changes to suggest and fairly large eliminations to 
 request so far as his own synod figures in the nar- 
 rative. As you can readily see, had all these requests 
 been granted, little would remain of those parts of 
 the book which record the colloquies; but on the 
 other hand, as you will also quickly perceive, what 
 any one of them had pronounced bad or question- 
 able all the others had actually endorsed as good. So 
 there was no way of satisfying them, even had I been 
 so inclined, for each one had all the rest against him. 
 But at last there came a right sensible man — right 
 
 (305) 
 
306 The Remedy: An Interview 
 
 sensible, I say, because he did not hint, suggest, 
 request, or demand that anything be omitted, but, 
 conversely, was of the decided opinion that the man- 
 uscript should receive additions. So I took this 
 right sensible clergyman into the back office, gave 
 him a chair — the wicker chair with the easy back — 
 seated myself on the table and got ready to draw 
 him out. 
 
 "As I said," he began so soon as seated, "every 
 last one of the reviewers will pass the same adverse 
 criticism on this book; it simply points out an evil, 
 but it does not so much as hint at a remedy. There 
 is not a constructive element in it." 
 
 "Frankly," I replied, taking eye-measure of my 
 caller, a man of about seventy years of age, some- 
 what stoop-shouldered and of decidedly Jewish cast 
 of countenance, "frankly, we of the newspaper offices 
 have little fear and less reverence for reviewers." 
 
 "But," he persisted, "this criticism would be just: 
 there is nothing constructive in this manuscript. 
 Couldn't you amplify some parts of — " 
 
 "Nay, I will not lay hands on a dead man's work," 
 I replied in a tone that probably betrayed indigna- 
 tion. "That is too much like vandalism." 
 
 "But you are publishing it. You could at least 
 add a treatise of your own." 
 
 "That is a horse of a different color. What, in 
 your opinion, is the remedy?" 
 
 "Have a stogy?" 
 
 "No, thank you; I don't smoke." 
 
The Remedy: An Interview 307 
 
 He eyed me suspiciously, then smiled. 
 
 "I doubt if you are koscher," said he, cutting 
 the end off the stogy. "As a rule, the man who 
 doesn't smoke has a kink in his orthodoxy. But, 
 since you are a creature that wears trousers, tell me 
 what you do that is off color?" 
 
 "Well, just now I 'm putting to press a book that 's 
 going to get me into hot water." 
 
 "Unfortunately, that prediction is likely to be veri- 
 fied," he declared, the smile vanishing. "A man 
 cannot touch this question of Lutheran unity ever 
 so remotely without — " 
 
 "Without being suspected, misunderstood, de- 
 nounced," I cut in. 
 
 "Just so. Yet that should not deter a man from 
 doing his duty as God gives him to see it. What 
 else is to be expected of schismatics? Schism's halo 
 is the Church's shame. Which of the prophets was 
 not stoned?" 
 
 "But that feature of the situation is neither here 
 nor there," I replied. "I will publish this book: 
 that is settled. Hammering can do me no harm, for 
 I cherish no synodical ambitions. I 'm like the 
 punching-bag our author mentions. And to let the 
 cat out of the bag, I think I 'd enjoy a round or two 
 with hidebound partisans. Yet, with the numerous 
 distinctive features of the different synods staring 
 one in the face, it does seem a difficult proposition 
 to offer a practical plan for church unity." 
 
 "No, that is where you are mistaken," he said with 
 
308 The Remedy: An Interview 
 
 haste. "The whole thing is simple, my son— very, 
 very simple." 
 
 "What, the remedy simple!" 
 
 "Yes," said he very deliberately, tipping the ashes 
 from his stogy. "All they need do — and, mark you, 
 I say it with reverence — all they need do is give God 
 a chance." 
 
 The remark did not sound reverent for all his 
 protestation, and I eyed him quizzically. Now I 
 noticed that his hair, close-cropped to arrest on- 
 creeping baldness, was burned a reddish hue, no 
 doubt from an overdose of overstrong hair invig- 
 orator. This pride of hair did not strike me as jib- 
 ing with the clerical vest, and— I actually caught 
 myself smiling. 
 
 "I mean exactly what I said," he protested, mis- 
 construing that ill-bred smile. "Let them give God 
 a chance. In God's pharmacy there is a remedy for 
 all of Mother Church's ills, and this matter of schism 
 is no — " 
 
 "Isn't schism rather too strong a word here?" 
 
 "No, sir; I think not. If my memory serves me 
 right, Dr. Walther's definition of the pesky thing is 
 this: 'Schisms, that is, divisions, are separations on 
 account of ceremonies, practices and respect of per- 
 sons engendered among such as are otherwise agreed 
 in the articles of faith.' So if one says, I am of 
 Walther, or of Loy, or of Fritschel, or of Seiss, or of 
 Krauth, he 's got the mark. And it 's the same with 
 synods. But don't bother about the word: we know 
 
The Remedy: An Interview 309 
 
 what we mean by it. It is what St. Paul means 
 when he says: 'Now I beseech you, brethren, by the 
 name of our Lord Jesus Christ, that ye all speak the 
 same thing, and that there be no divisions among 
 you.'" 
 
 "By 'giving God a chance,' I judge you mean that 
 the scrappers let up a bit on some things." 
 
 "Well, yes," he said hesitatingly; "that and some- 
 thing more. But here you must not press my words 
 beyond what I mean. However, I do sincerely wish 
 that some of them would stop long enough to 
 put their hands back of their ears and listen. Maybe 
 they would hear this from High Heaven: 'Be still, 
 and know that I am God!' Some of these things are 
 in plain violation of God's law." 
 
 "What, for instance?" 
 
 "Why, this everlasting suspicion— this thing of 
 putting the worst construction on everything that 
 happens in another synod. It is not charitable: it is 
 not just Were I to treat my neighbor that way, 
 men would rightly regard me as an uncharitable 
 monster. Now by what sort of ecclesiastical leger- 
 demain can that be made to appear right for a synod 
 which is wrong for an individual? If you treat a 
 solitary mortal uncharitably, that is bad; but if you 
 treat uncharitably five hundred of them in the shape 
 of a synod, that, forsooth, is good, schism puts a halo 
 around your head for it, and henceforth you stand 
 with the defenders of the faith. So it is. I am an 
 old man: again and again have I seen men climb to 
 
310 The Remedy: An Interview 
 
 'honor' on the rungs of shame. But the worst part 
 of it is that the editors of church papers are usually 
 the worst offenders in this respect." 
 
 "I agree with you in t o t o; but to return to — ' ' 
 
 "But the thing is not only uncharitable, it is also 
 illogical," he went on, cutting off my remark. "Iso- 
 lated cases of wrong practice do not prove an entire 
 synod guilty. Practices, like children, are of two 
 kinds: legitimate and illegitimate. And, so far as 
 I can see, all synods have 'weak sisters' enough and 
 to spare. But everlastingly you hear the other 
 synod's faults. Just a few nights ago I was sitting 
 on a porch with a big man who belongs to a little 
 synod. The conversation took this very turn. (You 
 know little synods, like little men and little dogs, 
 make most noise.) Said I: 'Now you mention, one 
 after the other, every case of inconsistent practice 
 you know of in Blank Synod, and I will trot one out 
 of your own synod to offset each one you present. ' ' 
 
 "What did he say?" 
 
 "He said, 'Good night,' took his chair and went 
 into the house. The next time we chanced to meet 
 we discussed the high cost of living with perfect 
 unanimity. No, young man, it is not fine for one 
 synod to say to another: 'Let me pull the mote out 
 of thine eye,' ere it has pulled the beam out of its 
 own. Neither is it safe. And, furthermore, the synod 
 that does not see its faults has a beam in its eye. ' ' 
 
 The talk was becoming intensely interesting to 
 me. But the stogy had gone out and I had to nurse 
 
The Remedy: An Interview 311 
 
 my impatience till my Lady Nicotine was cared 
 for. "Well?" said I finally. 
 
 "Well," he gasped, the stogy yielding reluctant 
 obedience, "well, there are some more things to 
 which the brethren should put a stop for the sake of 
 Christ and His Church. One of them is the opposi- 
 tion altar. It is one of the most shameful and harm- 
 ful things in intersynodical polity: a cause of grief 
 to our own people, a stumblingblock to the nearly 
 persuaded, ammunition in the hands of sectarian 
 opponents, and the delight of the very old devil 
 himself." He paused for a moment, as if his breath 
 were quite spent, and then said in a sad tone: "Yes, 
 my son, it was the devil who put the syn into synod. ' ' 
 
 "In speaking of this so-called rivalry, I have heard 
 leading men declare that it actually promotes church 
 extension by keeping ministers alert and active," 
 said I. A few years at reporting had taught me 
 where to apply the match, and you see I was apply- 
 ing it very deliberately. "They allege that God over- 
 rules it for — " 
 
 "Enough, enough; more than enough!" exclaimed 
 my old friend, throwing up his hand. "If God has 
 to overrule it, that is proof positive that it is bad; 
 and if preachers will do more for their synod than 
 for their Savior, it is a shame— a heaven-crying 
 shame. Such arguments only show how hard put 
 to men are to find a defence for the dirty conduct 
 that grows out of the conditions which they are per- 
 21 
 
312 The Remedy: An Interview 
 
 petuating. To talk of the blessings of schism is 
 preposterous, yet this is the sum total of this defence 
 which they set up. Then look at the speciousness 
 of the practical side of it. If rivalry be needed as 
 a spur, does not the presence of sectarianism provide 
 enough of it? Furthermore, if we had a united 
 Church, is there aught in such a federation of synods 
 to prevent them from provoking one another to good 
 works? Nay, not that I can see. But it wrings my 
 heart to talk about these things. I wish our laymen 
 would rise up in their might and protest against 
 spending their means for the perpetuation of mean- 
 ness. And, furthermore, on account of the heart- 
 aches it has caused, the feelings it has engendered, 
 and the opinions of the opposing synod's practices 
 which it seems to justify on the part of the pastors 
 who suffer from it, the opposition altar is one of the 
 greatest obstacles to any movement looking toward 
 unification. This is a big land: why can't the synods 
 have enough Christian manhood to say: 'Let there 
 be no strife, I pray thee, between me and thee, and 
 between my herdmen and thy herdmen; for we are 
 brethren'? At all events, this preying on one an- 
 other, instead of praying for one another, is one of 
 the offensive and hurtful things that must be put 
 away. While men are continually made to smart 
 under — ' ' 
 
 "Don't you think polemics should be included in 
 this list?" 
 
 "Well, ah — yes, or — or no," he faltered in evident 
 
The Remedy: An Interview 313 
 
 embarrassment. I suspect the good old man him- 
 self had had a hand in pretty caustic controversy 
 once upon a time. "It depends upon what you 
 mean," he explained. "You see we must 'earnestly 
 contend for the faith which was once delivered unto 
 the saints,' and besides, all discussion need not be 
 disgusting. But if you mean defamatory and venge- 
 ful polemics, you are right. 'Speaking the truth in 
 love,' is the rule which should obtain here. Love is 
 a physician who sugar-coats his pills. But I agree 
 with you: a saint should not act like a savage, stick 
 a quill behind his ears and let out a war-whoop! 
 There is not much of that any more, and there ought 
 to be less. Noteworthy is the fact that recent iren- 
 ics have come from heads turning white as the 
 almond — aye, and among them heads that once en- 
 gaged in keen polemics. Is it that the experience of 
 years clarifies the vision? Is it that hearts grow 
 mellow as the feet verge nearer the grave? I know 
 not. But the fact remains: pungent as the untimely 
 persimmon was the product of middle age; palatable 
 as fruit that is ripe is the product of life's later 
 harvest. The young warrior, as he runs his finger 
 along the keen edge of his sword, should think of 
 this, lest he have much to rue when the shadows 
 lengthen towards the grave and he sits in the mel- 
 low light of the declining sun chewing the cud of 
 bitter-sweet remembrance." 
 
 Then he paused a few moments, and I said noth- 
 ing to break the spell of reverie. 
 
314 The Remedy: An Interview 
 
 "Ah, there is much to forget and much to forgive 
 on all sides!" he exclaimed. "Let him that is with- 
 out sin cast the first stone. Aye, and in this land 
 of divers races, there is much that we have loved 
 and cherished that shall have to go into the melting- 
 pot at last. America does not want the German 
 church sans the German language, nor the Scandi- 
 navian church sans its language; but it does want 
 the Lutheran Church intact in doctrine and adapted 
 to environment in nonessentials. Race peculiarities 
 and preferences all may contribute and all must be 
 ready to yield." 
 
 He mopped his brow with his red bandana, and 
 fumbled in his pocket for a match for the refractory 
 stogy. This break gave me an opportunity to lead 
 the conversation back to the matter in hand, or at 
 least I thought it did. 
 
 "I am afraid we are doing just what you charge 
 against our author — pointing out the ills without 
 suggesting a remedy," I remarked. "A little while 
 ago you said the remedy is very simple, that God 
 has a medicament in His pharmacy for every one 
 of Mother Church's ills." 
 
 "Yes, to be sure," he replied. "As every Lutheran 
 well knows, there is but one remedy for spiritual 
 ills, and that remedy is the Word of God. All the 
 rest is claptrap. Now all that is needed is the appli- 
 cation of God's Word— Law and GospeL That will 
 do the work." 
 
 "Yes, 'the application of it,' that is, I think, well 
 
The Remedy: An Interview 315 
 
 and discreetly said. To be real frank (and I trust 
 you will not take umbrage), it reminds me of the 
 mouse's proposition to bell the cat. The rub comes 
 so soon as — " 
 
 "Not so fast," he protested. "This is a case in 
 which bells may very easily be put on the cats. It 
 is a thing on which the rank and file may have some- 
 thing to say— in fact, have the right to say some- 
 thing, and ought to say it. Besides, we are really 
 dealing with servants. 'He that is greatest among 
 you shall be your servant.' Young man, do you thor- 
 oughly understand that? What is a preacher? The 
 servant of a congregation. What is the president 
 of a synod? The servant of that body. What is a 
 theological professor? A servant of synod, also. 
 Now what is the congregation? what is the synod? 
 Why you and I, Paul and Peter, Phcebe and Gretchen 
 are congregation and synod." 
 
 "But what of all that?" 
 
 "Why, just this: a person has the right to talk to 
 his servants — to lay down their duty and to hold 
 them to it. Now, then, that is what we of the dif- 
 ferent synods should do. I think the laymen, who 
 foot schism's bill and feel some of its heartaches, 
 should get up and say something real loud. The 
 preachers who feel the shame, and the smart, and 
 the sin of schism, and know the remedy, ought to 
 get up and do something real telling. Sometimes 
 keeping your mouth shut and your ink-bottle corked 
 is sin. Yes, and you may take this as a proverb: 
 
316 The Remedy: An Interview 
 
 the man who is satisfied with schism is satisfied with 
 sin." 
 
 "But still the question is, what can be done?" 
 
 "Never mind," he answered testily, "I will come 
 to that in due time. The other day a synodical dig- 
 nitary asked me this same provoking question: 
 'Well, what can be done?' I replied: 'Something 
 more than grow callous by sitting around and suck- 
 ing our thumbs.' What? Did you ask me if he 
 liked it? No, none of them who say they are in 
 favor of unity and never do anything to promote it, 
 like to hear that. Of course, every man says he is 
 in favor of unity. Here is Christ's prayer for one- 
 ness. Here are the apostolic warnings against divi- 
 sions. So of course they all say they are in favor 
 of unity, and perhaps honestly think they are. But 
 tell me, how can you find it out unless you ask them? 
 And then you have only their unsupported word 
 for it." 
 
 "They are like the father of the little boy who 
 was in here the other day," said I. " 'To what 
 church do your people belong?' " I asked the 
 urchin. " 'Ma's a Baptist," he replied, 'and 
 dad he 's a Methodist, only he does n't work 
 at it.' " 
 
 "Yes, that is how it is with these men and the 
 cause of unity," he commented. "But I have no 
 patience with that sort of thing. God says: 'Be ye 
 doers of the Word, and not hearers only, deceiving 
 your own selves. ' It is high time a lot of fine fellows 
 
The Remedy: An Interview 317 
 
 quit deceiving their own selves. They don't deceive 
 God, they don't deceive the devil, they don't even 
 deceive us." 
 
 "But they do deceive themselves and the Church 
 of God suffers for it." 
 
 ' ' Yes. But what I am trying to get at is this : these 
 divisions will go on till doomsday unless something 
 is done to put a stop to them; and nothing is going 
 to be done unless we who actually want unity do it. 
 Officialdom sees its duties elsewhere. If we do not 
 do something ours individually is the guilt. We 
 can't hide behind a synod with our sins of omission 
 or commission. Schism is sin, sin is personal. 
 That 's all there is to it." 
 
 Again Lady Nicotine monopolized his attention. 
 
 "Yes," said he, hunting for the broken thread of 
 his talk, "yes, let a man squirm as much as he will, 
 the truth remains: schism is sin, sin is personal. No 
 man can jouk that. Now let us try to get our bear- 
 ings: first, schism or division is sin; second, the 
 Word of God is the only remedy for division; third, 
 division continues on its rampage because our lead- 
 ers cannot, or at least do not, apply the Word effect- 
 ually to themselves; fourth, these leaders are our 
 servants, yours and mine, Paul's and Peter's, 
 Phoebe's and Gretchen's. Consequently, the thing 
 for us to do is to fix it so the Word of God, both Law 
 and Gospel, will be applied to our servants, and that 
 specifically to the sore spots. Don't you see, it is 
 nothing more than a common-sense proposition: just 
 
318 The Remedy: An Interview 
 
 fix it so the error will be rubbed ont and the truth 
 rubbed in." 
 
 "But how?" 
 
 "Well, did n't I tell you they are our servants?" 
 
 "Yes, I understand that full well." 
 
 "Well, then, all we need to do is to get to work 
 and fix it that way. In the first place, let all the 
 synods unite in establishing a permanent conference 
 comprised wholly of theological professors and make 
 it obligatory upon every theological professor to 
 attend it. This body should meet at least once every 
 year. Aside from its permanent character and ob- 
 ligatory attendance, this should be a free conference 
 to all intents and purposes. The object should be 
 the discussion of doctrine and practice on the basis 
 of God's Word. That will accomplish something, 
 for God's Word is a power and He has promised that 
 it shall not return unto Him void. Besides, when 
 you touch the theological seminaries, you touch the 
 future." 
 
 "And that done, what more?" 
 
 "Why, in the second place, a similar obligatory 
 conference for all the presidents of all the syn- 
 ods. Only in this case it might be well to broaden 
 the object and increase the representation. Be- 
 sides discussing doctrine and practice, it might 
 consider intersynodical questions, publications and 
 movements in which we might be able to co-op- 
 erate, and report to the respective synods; and 
 besides the president, it might be well to have 
 
The Remedy: An Interview 319 
 
 each synod elect a ministerial delegate at each 
 convention." 
 
 "And then what?" 
 
 "Well, in the third place, I would have as many 
 free conferences as possible started to meet regu- 
 larly, say semiannually. It should be the duty of 
 the district synods to see that this is done. I think 
 that this would do the work: a conference of theo- 
 logical professors at it all the time, a conference of 
 presidents and leading men at it all the time, and 
 conferences of preachers, from Dan to Beersheba, at 
 it all the time. All we want is God's truth and 
 church polity consistent with that truth. I 'm not 
 concerned about organic unity." 
 
 "It strikes me," I interposed, "that we should 
 keep organic union in mind. I agree with Dr. Loy 
 when he says: 'It is the will of the Lord that the 
 one body of believers should outwardly manifest 
 itself in one body.' " 
 
 "Yes, yes, that 's all nice and good. Walther, 
 Fritschel, Krauth and all the rest of them say that, 
 too. But why do you not understand me? I am not 
 concerned about union, because that will take care 
 of itself once we get unity. ' ' 
 
 "But suppose our good professors and presidents 
 should deem the plan futile and refuse to attend 
 those conferences?" 
 
 "What!" he fairly snapped. "Didn't I tell you 
 they are our servants? Well, then, 'raus mit 
 'em! send them to Prester John's country, and 
 
320 The Remedy: An Interview 
 
 get servants who will do it. Of servants it is 
 required that they be found faithful. Now, has not 
 the apostle said, 'Submit yourselves to every ordi- 
 nance of man for the Lord's sake'? And will that 
 not apply to synod as well as to state? But is such 
 a refusal conceivable when the Scriptures say, 'As 
 every man has received the gift, even so minister 
 the same one to another, as good stewards of the 
 manifold gifts of God?' Would it not be ungrateful, 
 uncharitable, haughty, faithless, or cowardly to 
 refuse?" 
 
 "Yet, for all that, I can conceive how an entire 
 synod might refuse to take part in such work." 
 
 "Then that synod would stamp itself with the 
 brand of sectarianism. Dr. Fritschel was right 
 when he said: 'To keep in one's eye one's own little 
 communion above all, though the Kingdom of God 
 suffer thereby, is the real hall-mark of sectarianism.' 
 I think Paul's words apply here: 'As we therefore 
 have opportunity, let us do good unto all men, espe- 
 cially unto them that are of the household of faith. ' 
 Here the question is not which synod is right or 
 which is wrong in confession or practice. Each must 
 believe it is right. But the question is whether the 
 synod that is right is doing its full duty towards 
 synods that are wrong. If a synod has gone down 
 from Jerusalem on the Jericho road, fallen among 
 thieves and been left half dead, isn't it high time 
 that the others quit walking by on the other side, 
 like haughty priest and callous Levite, and stop to 
 
The Remedy: An Interview 321 
 
 pour oil and wine into the wounds? Right here a 
 little Samaritanism would not come amiss. Ortho- 
 doxy without charity is a heartless religion— a mon- 
 strosity." Then he paused a moment, and, as he 
 pulled out his bandana, added: "But that reminds 
 me of something — something important." 
 
 The old minister was perspiring. He had been 
 in dead earnest and eloquent withal. In his younger 
 days, I imagine, he was one of the kind that break 
 all the rules that were ever made for preaching, and 
 obey them all, just as suits their purpose. But I 
 opine he always made his point, and that the com- 
 mon people heard him gladly. Now that he had 
 wiped his face, he adjusted his spectacles, and 
 continued: 
 "This is really a very important point, and yet it 
 almost slipped me. 'Tis a trick age plays a man. 
 What I have in mind is charity in these proposed 
 conferences. The dominant desire must not be to 
 obtain victory, but to get at the truth. Luther had 
 the right idea. I think I can quote him verbatim. 
 'We must forget the strifes and stings of the past/ 
 he says, 'and s tr i v e for unity with patience, meek- 
 ness and kindly colloquies, but most of all with 
 prayer to God the Father, who is the author of all 
 concord and love.' But I have no fear of the result. 
 God can bless us beyond our expectations. Now I 
 am sure that if all the synods establish a joint con- 
 ference for theological professors, another for their 
 presidents and leading theologians, and provide free 
 
322 The Remedy: An Interview 
 
 conferences for all the pastors, why — or is there 
 anything else in this connection that you can think 
 of?" 
 
 "Yes, I think one theological magazine to a lan- 
 guage would be a big help." 
 
 "Really, that is a capital idea," he ejaculated. 
 "Such a magazine would be an open forum. We 
 would get the views of representative men of all 
 synods. ' ' 
 
 "Yes, and it would be a live wire, too. You 
 wouldn't have to make preachers take it: it would 
 take the preachers." 
 
 "An intersynodical magazine of that character 
 would do much for the cause of unity. And, further, 
 I think the editors would welcome such a consolida- 
 tion. As it is, they each have a few readers, and 
 they consist of men who agree with them in tot o. 
 They never reach the rest. And so far as responsi- 
 bility goes, each synod need only be responsible for 
 its own contributions. 'Twould be like an intersyn- 
 odical conference. This thing appeals to me strongly. 
 But—" 
 
 The stogy was out again. I can readily pardon 
 an old man for smoking, for he has tailed over from 
 a day when that was a common practice; but it is 
 hard to forgive an old man for smoking stogies when 
 he has run so far on life's way that his breath is 
 quite spent. He should smoke cigars: they stay 
 lighted better and look more dignified. 
 
 "But," he gasped, the ignition performed, "you 
 
The Remedy: An Interview 323 
 
 must not grow faint-hearted or uncharitable if op- 
 posed. Schism has Samsons who cannot understand 
 how a man can attempt to promote the concord and 
 prosperity of the Lutheran Church as a whole with- 
 out being disloyal to that part to which he belongs. 
 'Tis the logic of their position without the charity 
 of their profession. That is why schism's halo is 
 the Church's shame. I am an old man standing on 
 the verge of the grave, but ere I go hence I want to 
 say this to the coming generation: He serves his 
 synod best who serves the Church best." 
 
 The clock struck nine. He rose and picked up 
 his hat and cane. 
 
 "I hope you will see your way clear," said he, "to 
 add to your book a treatise on the remedy for 
 schism." 
 
 "I will consider it seriously and prayerfully, I 
 assure you. I appreciate your kindness." 
 
 "If our men will only get down to it in dead 
 earnest," he said on parting, "establish these con- 
 ferences for theological professors, presidents of 
 synods, and for pastors, launch an intersynodical 
 magazine in each language, and then just keep at it 
 all the time, I am sure that in a little while, say a 
 hundred years, our Lutheran hosts in this land will 
 be practically one." 
 
 I think the old minister was about right. 
 What do you think? 
 
 The End 
 
FINALLY, brethren, farewell. Be perfect, be of 
 good comfort, be of one mind, live in peace; and 
 the God of love and peace shall be with you. — 
 II Cor. xiii. 11. 
 
 (324) 
 
INDEX 
 
 (325) 
 
I 
 
 NDEX LEARNING turns no student pale, yet 
 holds the eel of science by the tail. — Pope. 
 
 (326) 
 
WHAT DR. MARTIN LUTHER SAYS 
 
 Gather up the fragments that remain, that nothing be 
 lost.— St. John vi. 12. 
 
 Page 
 
 ABOMINATION, in holy 
 place 200 
 
 Absolution, who receives 175 
 
 in case of necessity 158 
 
 Actor, God disguises himself 
 
 like an 81 
 
 Accuracy, history demands 
 
 the greatest 134 
 
 Adam, God blamed by 117 
 
 Eve named by 171 
 
 a grief spared 77 
 
 wretched children of....H5, 171 
 
 the old, faith mortifies 94 
 
 Adiaphora 140-141, 182 
 
 Administrators, ministers 
 
 are 157, 159 
 
 Church needs 158 
 
 Adornment, woman's best 85 
 
 Adultery 41 
 
 Adventists, Seventh Day, 
 
 Scripture is against 51 
 
 Advice, to one in bad business 38 
 
 iEsop, existence of 64 
 
 fables of 63-65 
 
 Affliction, hard to decipher.... 62 
 
 a sweet comfort in 114 
 
 war humanity's great 172 
 
 Agnosticism, in religion.. 179-180 
 Agriculture, work commanded 
 
 by God 69 
 
 a fine calling 66, 188 
 
 hath great hope 66 
 
 Altar-fellowship, forbidden.... 
 
 58, 100-102 
 Altar, Sacrament of the. (See 
 Sacrament.) 
 
 Page 
 
 Anecdotes — 
 Battle Hymn of Reforma- 
 tion 65 
 
 Count of Thuringia 274 
 
 Farmers of Holsdorf 189 
 
 Parmer and Weather 164 
 
 An Indolent Priest 274 
 
 The "Wedding at Torgau 231 
 
 A Filthy Priest 184 
 
 Angels, guardian 272 
 
 God not responsible for bad 117 
 
 Anger, wit is whetted by 132 
 
 Animals, dog is most faithful 
 
 among 63 
 
 deer 79 
 
 hog 63 
 
 ox and ass 68 
 
 most dangerous 76 
 
 more are beneficial than 
 harmful 79 
 
 Antichrist, what must be un- 
 derstood by the term.197-198 
 
 marks of 202 
 
 seat of .202-203 
 
 has been revealed 195 
 
 need of warning against.... 192 
 Book of the Generations of 192 
 
 Ape, God's 35 
 
 the demi-monde's 85 
 
 fable of the 249 
 
 Apostle, the devil's 194 
 
 Apostles, Lutheran doctrine 
 identical with teaching of 124 
 
 Apostles' Creed, the Histo- 
 ria Historiaru m.... 92 
 origin of 90 
 
 21 
 
 (327) 
 
328 
 
 What Dr. Martin Luther Says 
 
 Fag* 
 Apostles' Creed — Concluded 
 Lutheran doctrine accords 
 
 with 124 
 
 Apple, wormy, illustrates de- 
 ceptive wealth..- 188 
 
 Apollonia, St., petitioned 
 
 against toothache 276 
 
 Architect, the great..- 80 
 
 Arguments, confusing secta- 
 rian 129 
 
 shaky Anahaptist 176-182 
 
 ridiculous Papistic.- _ 117 
 
 Arians, XTicene Creed opposed 
 
 to 91 
 
 Aristotle, saying of 262 
 
 Army, victory not always to 
 
 largest 173 
 
 Arrogance, Papal 117-118, 200-203 
 
 sectarian -.106, 109 
 
 infidel 166 
 
 Art, ecclesiastical _ 260-261 
 
 Arts, astrology not one of the 
 
 liberal „ 262 
 
 printing one of the greatest 34 
 
 Ass, an example for man 68 
 
 a Christian should not he 
 
 hurled like an 74 
 
 Astrology, idolatrous to put 
 
 faith in 69 
 
 no foundation for 262 
 
 Esau and Jacob inexplicable 
 
 to _ 263 
 
 Athanasius, Creed of 91 
 
 Atilia, St., Papal eye-doctor.. 276 
 
 Audacity, Papal 203 
 
 sectarian 105-106, 109 
 
 agnostic - 165 
 
 Augsburg, Confession of _ 93 
 
 in what sense understood.. 123 
 
 Author, of Bible _ 89 
 
 of history ..__ 134 
 
 Of iEsop's Fables 64 
 
 Authors, who defame 135 
 
 Page 
 
 Authors — Concluded 
 who are given to sourrllons 
 
 polemics _ 213 
 
 who claim Pope is earthly 
 
 god 201 
 
 BABES, love for „_ 272 
 exercise of 273 
 
 must be baptized 125 
 
 can have faith 176-178 
 
 unbaptized — 180 
 
 Ball, gun and cannon ITS 
 
 Banishment, meet for trust 
 
 promoters 37 
 
 Baptism, what it is 49 
 
 Christ speaks in - 178 
 
 Infant - 176-180 
 
 Adult "Believers' " 176 
 
 in case of necessity 158 
 
 Baptists. (See Xmmersionists.) 
 
 Beard, original sin like 163 
 
 Beasts, should be given con- 
 siderate treatment 63 
 
 harmful and beneficial 79 
 
 the most dangerous 76 
 
 why there are harmful 79 
 
 Beauty, of flowers 75, 115 
 
 of storm 42 
 
 of garden for pious chil- 
 dren _ 268 
 
 Bee, Christ's enemies like 
 
 furious 166 
 
 Beer, the man who first 
 
 brewed 229 
 
 the devil has spoiled all 229 
 
 Germans' intemperate use 
 
 of 229-236 
 
 a good swallow of 241 
 
 Beggars, God sometimes wears 
 
 garb of 81 
 
 one source of - 68 
 
 worthy and unworthy 220 
 
 Believers, are anointed _ 155 
 
 priesthood of 153-154 
 
Index 
 
 329 
 
 Page 
 
 Believers — Concluded 
 
 are king's 154 
 
 Bequests, for education 277 
 
 Bereavement, consolation in 113 
 
 Bias, in history 134 
 
 Bible, is God's Word 89 
 
 preacher dare proclaim 
 
 nothing else _ 108 
 
 not a confession of faith.... 
 
 122, 126 
 its doctrine may be put in 
 
 other words 126 
 
 denounced as heretical 118 
 
 wealth of comfort in 89 
 
 like an orchard 89 
 
 Pope and his chnrch claim 
 
 to be over the .200, 203 
 
 Emser's attitude towards 
 
 the 118 
 
 (See also Scripture and 
 Word.) 
 Bible, Lay, Catechism is real 92 
 
 Bigotry, Papal 198 
 
 sectarian 106 
 
 Bird, pious ruler is a rare.... 41 
 Birds, temptation illustrated 
 
 by 119 
 
 do not worry „ 71 
 
 their distrust 72 
 
 illustrate linguistic differ- 
 ences 191 
 
 God's expense in feeding.... 70 
 
 Blackguard 170 
 
 Blasphemy, diabolical 253 
 
 Papal 200 
 
 sanctimonious 116 
 
 Blindness of unbelievers 166 
 
 Body, influence of mind on.... 185 
 
 must not injure 185 
 
 diseases of 115 
 
 ■hall live again 75 
 
 Bohemians, a blunder of 244 
 
 Books, Catechism superior to 
 the Fathers' 93 
 
 Page 
 
 .Ssop among the best 64 
 
 scurrilous _ 213 
 
 of the Pope and his lick- 
 spittles _ 201 
 
 Boor, when the farmer is no 67 
 
 Boose, a German idol 230 
 
 Boys, God's claim on bright.. 277 
 Bread, God turns sand into.. 70 
 idlers should not be given.. 220 
 Bread and wine, not mere 
 symbols in the Sacra- 
 ment 57, 58, 102 
 
 Sacramentarians have only 102 
 
 Brewers, patron saint of 275 
 
 Bride, Luther gives away a.. 223 
 
 Bridegroom, prayer for a 223 
 
 Builder, the Master 80 
 
 Bullet, the death-dealing 172 
 
 Burden, prosperity often a.... 38 
 Burial, ceremonies connected 
 
 with _ 74 
 
 Burial-places, ancient 74 
 
 Business, big and oppress- 
 ive -...36-37 
 
 C.SSAB, Christ above 110 
 Call, congregation's, min- 
 ister is made by the 158, 160 
 only qualified persons 
 
 should be given 153 
 
 no one should exercise of- 
 fice without 157, 159 
 
 Call, the Gospel 253 
 
 Calvinists, Lutherans cannot 
 
 commune 58 
 
 (See also Conversion, Elec- 
 tion, and Predestination.) 
 Canaanites, what is meant by 
 
 affiliating with 107 
 
 Caprice, may not deal with 
 
 child according to 207 
 
 Cares, unhappy on account of 71 
 
 he is a lord who has no 81 
 
 what makes them easy. .71, 211 
 
330 
 
 What Dr. Martin Luther Says 
 
 Page 
 
 Carlstadt, a vagrary of 116 
 
 self-will of 105 
 
 Cat, fun for 871 
 
 Catechism, is sum of Chris- 
 tian doctrine 92 
 
 surpasses works of Fathers 93 
 
 as a touchstone _... 92 
 
 should he appreciated 92 
 
 must he taught hy the 
 
 Church 92 
 
 Caterpillar, type of devil 124 
 
 Catholic, Lutheran, doctrine 
 
 is that truly 124 
 
 Campbellites, their conten- 
 tion about creeds 121-131 
 
 their opposition to human 
 
 names 121 
 
 find theology easy 131 
 
 their "Believer's Baptism" 176 
 take a position on Baptism 
 that leaves nothing- se- 
 cure 179-180 
 
 Canons, papal, character of.... 198 
 
 condoned fornication 41 
 
 snares for conscience 141 
 
 infractions punished 198 
 
 Cannon, suggested hy devil . 172 
 
 Carpers, ecclesiastical 182 
 
 Cause, courage imparted by a 
 
 good 173 
 
 Ceremonies, danger in uni- 
 formity 140 
 
 may become snares 141 
 
 in connection with burial.... 74 
 
 such as foot-washing 181 
 
 Cemeteries, origin of 74 
 
 best ornaments for 74 
 
 Chapel, where the devil lo- 
 cates a 35 
 
 Charity, is considerate of 
 
 others 233 
 
 farmers' lack of _... 67 
 
 gambling always against ... 168 
 should pray for 222 
 
 Page 
 Chastity, the dance a foe to.. 264 
 
 a man dangerous to 42 
 
 Chef, God as a 79 
 
 Child, obedience of 266 
 
 dancing of 264 
 
 may not do as you please 
 
 with your 276 
 
 we act like a 116 
 
 has happiest life 272 
 
 must become a child to 
 
 teach a 266 
 
 Children, great sacredness 
 
 about little 272 
 
 kingdom of God belongs to 
 
 little 178 
 
 faith of 176-178 
 
 pious 266 
 
 Luther preaches to 136 
 
 how to preach to 266 
 
 should be taught Catechism 92 
 
 should study diligently 266 
 
 school attendance should 
 
 be compulsory on 174 
 
 should not be sent to un- 
 christian schools 174 
 
 unbaptized 180 
 
 defective, main cause of.... 68 
 
 punishment of 277 
 
 those slain by Herod 177 
 
 Adam's wretched 115, 171 
 
 we are but lisping 116 
 
 Chiliasm, a deceptive dream 144 
 
 a dangerous doctrine 145 
 
 Christ, Athanasian Creed 
 
 sets forth Divinity of 91 
 
 "for us," cardinal state- 
 ment in the Nicene Creed 90 
 
 our life 75 
 
 in the heart 86 
 
 in the Sacrament 215-216 
 
 has transmuted death into 
 
 life 115 
 
 His resurrection the ear- 
 nest of ours 75 
 
Index 
 
 331 
 
 Page 
 Christ — Concluded 
 
 speaks in Baptism 178 
 
 wants little children 178 
 
 grave Keys to whole con- 
 gregation 152 
 
 present in lord's Supper.... 
 
 57, 58, 102, 215 
 is coequal with the rather 91 
 will have foes till end of 
 
 time 146 
 
 His enemies like furious 
 
 bee 166 
 
 His kingdom not earthly.... 145 
 prevails against the devil 
 
 35, 119 
 representations of Him not 
 
 sinful 261 
 
 worship outside of 150 
 
 what He calls being chosen 254 
 Predestination solved in.... 251 
 
 fidelity to 110 
 
 mechanical obedience to.... 182 
 
 must he confessed 122 
 
 denial of teacher may in- 
 volve denial of 122 
 
 gave object lesson in hu- 
 mility 181 
 
 His Divinity attacked by 
 
 insolence 165 
 
 His merit obscured by pur- 
 gatory 147 
 
 Pope defames 198 
 
 monk's cowl preferred to 
 
 blood of 274 
 
 Pope denies eflicacy of in- 
 carnation 201, 202 
 
 Pope claims to be vice- 
 gerent of 200 
 
 Pope altered Testament of 199 
 
 Pope is adversary of 194 
 
 Second Advent of 195 
 
 will not set up corporeal 
 kingdom 145 
 
 Page 
 Christians, have all spiritual 
 treasures in common .155, 158 
 
 are anointed 155 
 
 are kings and priests 154 
 
 all are priests but not pas- 
 tors 159 
 
 have office of ministry 
 
 without pay 175 
 
 their only sanctuary 53 
 
 must teach the Word 156 
 
 not bound by Moses 52 
 
 are free where Word does 
 
 not bind 51-52 
 
 should live like sojourners 189 
 
 must not grieve., 114 
 
 are lords over death 154 
 
 Antichrist is among the. .203-204 
 must guard against Mil- 
 
 lenarianism 144 
 
 Church, what it is 97-99 
 
 the primitive and the Lu- 
 theran 124 
 
 doctrine of 152-160 
 
 the representative 159 
 
 being reviled sign of the 
 
 true 213 
 
 must strive for unity 321 
 
 how Satan torments under 
 
 guise of 108 
 
 the language question in 
 
 the 243-245 
 
 women to keep silence in 
 
 the 153 
 
 should assist indigent stu- 
 dents 277 
 
 Papists subject Bible to.... 118 
 Pope multiplies sin in the 196 
 
 the building 265 
 
 pictures in the 260-261 
 
 devil erects chapel beside 
 
 the 35 
 
 Cicero, an expression beyond 
 
 him 171 
 
 Cities, the shame of 41 
 
332 
 
 What Dr. Martin Lather Says 
 
 Page 
 Clergy. (See Ministers, Pas- 
 tors, and Preachers.) 
 
 Clothes, decency and 85 
 
 religion and 118 
 
 "holy and consecrated" 54 
 
 Colloquies, unity promoted by 321 
 
 Colt, Pable of Wolf and 64 
 
 Combines, organized to rain 
 
 competitors 36 
 
 justice defeated by 39 
 
 individual responsibility in 38 
 Government should sup- 
 press 37 
 
 Comfort, in Lord's Prayer... 92 
 
 Bible has wealth of 89 
 
 even winter speaks words 
 
 of 187 
 
 Commandments, God's, are 
 the Doctrina Boc- 
 
 trinarum 92 
 
 the Pope's 196, 198 
 
 Commodity, Some has turned 
 the Lord's Supper into a 199 
 
 Communion, the Holy 57, 182 
 
 (See also Sacrament.) 
 Communion, Open, a shocking 
 practice for a Lutheran 
 
 58, 100 
 a matter of no moment to 
 
 sects 58, 102 
 
 Communism, not commanded 276 
 
 Competition, unfair 36 
 
 Compromise, doctrinal 
 
 106, 110, 150, 162, 204 
 Compulsion, military and ed- 
 ucational 173—174 
 
 Concord, the truth perpetu- 
 ates 124-125 
 
 Lutherans would gladly 
 
 preserve 105 
 
 we should strive and pray 
 
 for 321 
 
 must not be obtained at 
 cost of truth 109 
 
 Page 
 Conduct, a man's toward Gos- 
 pel _ 254 
 
 at funerals 73 
 
 Confession, the Augsburg. .93, 123 
 Confessions, of the Lutheran 
 
 Church 89-93, 123 
 
 we must teach the doctrines 
 
 of 124 
 
 errorists have necessitated 126 
 (See also Creeds.) 
 Conferences, learned preacher 247 
 
 for the sake of unity 321 
 
 Confidence, a patient's 185 
 
 Confiscation, a just punish- 
 ment for combines 37 
 
 Congratulations, wedding 223 
 
 Congregation, the Keys given 
 
 to the 152 
 
 caU given by 158 
 
 must have an administra- 
 tor 157-158 
 
 Conscience, a bad and a good 37 
 happiness only in a good.... 38 
 firmness necessitated by.... 110 
 trust tactics are against.... 38 
 rhetoric cannot vanquish.... 106 
 Consolation, in bereavement.. 113 
 Contentment, happiness piv- 
 ots on 81 
 
 universal lack of _ 188 
 
 Control, of body 185 
 
 of big business 37 
 
 of liquor traffic 233 
 
 Controversy, necessitates ex- 
 position 126 
 
 forms of expression and.... 190 
 Conversion, doctrine of....245-248 
 
 Israel's 196 
 
 no postmortem 148-149 
 
 Corn and wine, marvel of 66 
 
 Corporations, objectionable .36-38 
 Corpse, thoughts in presence 
 
 of 73 
 
 Cotta, Ursula, a saying of.... 171 
 
Index 
 
 333 
 
 Page 
 
 Conch, the grave is a 74 
 
 Councils, the Ancient, Lu- 
 theran doctrine accords 
 
 with 124 
 
 Courage, right gives 173 
 
 ground for 114 
 
 preacher must have 108 
 
 Covetousness, dissatisfaction 
 
 of _._ 188 
 
 of humanity 42 
 
 of farmers _ ©7 
 
 of gamblers 168 
 
 of big business 36 
 
 Cowboy, St. Wendelin is ev- 
 ery man's 275 
 
 Cowl, a superstitious use of.. 274 
 Creation, harder to believe 
 
 than Real Presence.- 215 
 
 explained by Moses... 72 
 
 Creatures, origin of 72 
 
 use of 188 
 
 medicine one of God's good 116 
 
 Creed, the Apostles' 90 
 
 the Nicene _ „ 90 
 
 the Athanasian 91 
 
 the Bible is not a 122, 126 
 
 (See also Confessions.) 
 Credo, we say c 1 e d o for.. 116 
 Creeds, imperative necessity 
 
 of 126 
 
 Critics, a bellicose tribe 212 
 
 Crucifixion, representations 
 
 of 261 
 
 Crying, of babies 273 
 
 Culture, physical 263 
 
 Cup, Pope robbed laity of 
 
 the 199, 200 
 
 Custom, ancient, in repeating 
 
 the Nicene Creed 91 
 
 an ancient German „ 231 
 
 Customs, best if there is 
 
 diversity of _ 140 
 
 dare not become laws.... 140-141 
 in connection with burial.... 74 
 
 Page 
 
 DANCE, public 264 
 the childrens' 264 
 
 Dancers, patron saint of 275 
 
 Danes, language of _... 244 
 
 Danger, from devil.. ..103, 173, 180 
 
 from flesh 264 
 
 from world 264 
 
 from sects 107, 126 
 
 from Papists 203 
 
 Days, New Testament doc- 
 trine of 50 
 
 one no better than the other 52 
 necessity demands fixed.. ..52-53 
 
 the hallowing of 53 
 
 Dayspring, the 66 
 
 Dead, earth not revisited by 
 
 the 40 
 
 reverent burial should be 
 
 given the Christian 74 
 
 would not recall the sainted 114 
 where primitive Christians 
 
 buried their 74 
 
 Death, kinds of 114 
 
 ever at our heels 73, 172 
 
 no conversion after 148-149 
 
 Christ has overcome 75, 114 
 
 Christians are lords over.... 154 
 
 is but a servant now 115 
 
 Decalogue, world is inverted 42 
 Deer, how God has fitted it 
 
 out _ _ 79 
 
 Defamers 135, 212, 213 
 
 Defectives, marriage of 68 
 
 Definitions, verbal differences 
 
 in _ 190 
 
 Degree, devil has no doctor's 35 
 Delight, real joy and childish 86 
 
 Delusion, a horrible 274 
 
 Demi-monde, aping the 85 
 
 Demons, God not responsible 
 
 for 117 
 
 Demosthenes, a phrase he 
 could not coin 171 
 
334 
 
 What Dr. Martin Luther Says 
 
 Page 
 Denial, of Christ and of 
 
 teachers 122-123 
 
 Dentist, St. Apollonia is the 
 
 Papal 276 
 
 Despair, Predestination and 248 
 
 Devil, God's ape 35 
 
 has great experience 35 
 
 tempts under guise of 
 
 Church 108 
 
 tempted Christ himself 119 
 
 tempts with election 248 
 
 tavern of 171 
 
 enemy of Christian schools 173 
 chuckles at Anabaptist rea- 
 soning- 180 
 
 firearms sugrg-ested by 172 
 
 has spoiled all beer 229 
 
 caterpillar, a type of 124 
 
 flies are images of 184 
 
 ways to rout the 119 
 
 how Luther would smite the 5 
 
 Christ prevails against 35 
 
 is originator of Papacy 197 
 
 papal leaders are mouth- 
 pieces of 200 
 
 Devil, the drink 229-236 
 
 each country has its own... 230 
 
 Diogenes, an opinion of 76 
 
 Diseases, the many kinds of 115 
 Dissatisfaction, of covetous- 
 
 ness 188 
 
 Distrust, an illustration of.... 72 
 Divines, antagonistic in faith 104 
 Divisions, responsibility for 
 
 105, 126 
 Doctor, when the farmer is a 67 
 Doctors, of poor pupils God 
 
 often makes great 277 
 
 Doctors of Divinity, flowers 
 
 must be our 115 
 
 Doctrine, the Bible is rich in 89 
 
 the sum of Christian 92 
 
 touchstone of true 92, 108 
 
 Page 
 Doctrine— Concluded 
 we must be certain of 
 
 the 108, 124 
 
 must guard against false .92, 126 
 irrespective of person we 
 
 must confess the 122 
 
 identical with God's Word 
 and primitive Church is 
 
 Lutheran 124 
 
 not responsible for sects is 
 
 Lutheran 117 
 
 denial of teacher may be 
 
 denial of 122-123 
 
 Papists should be put to 
 
 shame with their own 203 
 
 Dog, a faithful animal 63 
 
 Donkey, God can use a 121 
 
 bad venture for a 103 
 
 Dread, Predestination works 
 
 248, 251 
 Dream, Chiliasm a deceptive 144 
 Dress, objectionable female 85 
 
 as part of religion 118 
 
 Papal superstition in con- 
 nection with 274 
 
 Drink, water is noblest..... 73 
 
 intoxicating 229-236 
 
 ruin wrought by 230-231 
 
 Germans given to 230 
 
 preachers oppose ruin caused 
 
 by 230, 236 
 
 personal liberty in connec- 
 tion with 233, 241 
 
 regulation of traffic in 233 
 
 Drugs. (See Medicines.) 
 Drunkenness, in Germany 229-232 
 Duerer, his preference in 
 
 paintings 138 
 
 Dunkards, their theology 131 
 
 their baptism 175-180 
 
 their foot-washing 181-182 
 
 their garb 118 
 
 meet occupation for some 
 theologians of the 183 
 
Index 
 
 335 
 
 Page 
 
 Dust, man made of 170 
 
 Dutch, the full 230 
 
 EARTH, man to subdue the 69 
 one of the sweetest pleas- 
 ures of 171, 217 
 
 God compounds medicines 
 
 of 185 
 
 Education, bequests for 277 
 
 child's right to an 276 
 
 compulsory 173 
 
 devil is the foe of Chris- 
 tian 174 
 
 Egg, marvel of 72 
 
 Egotism 212 
 
 Election 248-255 
 
 man's conduct in relation to 254 
 
 in view of faith 255 
 
 of this or that man 252 
 
 God not to he blamed in .252, 253 
 Emergency, acts of laymen 
 
 in cases of 158 
 
 Emperor, man without care 
 
 is an 81 
 
 Emser, his attitude towards 
 
 Bible 118 
 
 England, Germany is related 
 
 to 244 
 
 English, in the Church 244-245 
 
 Envy, a common sin 188 
 
 Erasmus, St., patron of mis- 
 ers 275 
 
 Ernst, Count of Mansfeldt, 
 
 anecdote of 65 
 
 Error, even crassest finds ad- 
 herents 116 
 
 sects exalt their 105 
 
 sects exist for the sake of 
 
 their 106 
 
 Esau and Jacob, astrological 
 
 case of 263 
 
 Eugenics 68 
 
 Evasion, theological 
 
 125, 129, 147, 199 
 
 Page 
 
 Eve, name of 170 
 
 Evil, the social .41-42 
 
 Example, injury of bad 41 
 
 ox and ass, man's 68 
 
 Examples, Papists should be 
 put to shame with their 
 
 own 203 
 
 Excitement, speaker aided by 132 
 Exercise, preserves health.... 263 
 
 the baby's 273 
 
 Exhortation, the Bible con- 
 tains much 89 
 
 Exile, trnst magnates deserve 37 
 Experience, an exacting 
 
 teacher 78 
 
 Extortioners, combines and 
 
 trusts are 36 
 
 Eye-doctors, papal 276 
 
 P'ABIiE, of Ape and Wood- 
 
 * chopper 249 
 
 of Colt and Wolf 64-65 
 
 of Wolf and Sheep 105 
 
 Fables, reason for inventing.. 64 
 value of .ZSsop's 64 
 
 Paith, what it is 94 
 
 election in view of 255 
 
 children's 176-178 
 
 the infant St. John's 177 
 
 not visible 176 
 
 might of 115 
 
 firmness of, not obstinacy.. 110 
 relation of good works to..94-95 
 some mean work when they 
 
 speak of 180 
 
 perseverence in 255 
 
 ceremonies must not be- 
 come articles of 140 
 
 Pope makes articles of 200 
 
 Familiarity breeds indiffer- 
 ence 66 
 
 Famine, war worse than 172 
 
 Farmer, weather regulated 
 by a 164 
 
336 
 
 What Dr. Martin Luther Says 
 
 Page 
 Farmers, fine calling: of... .66, 188 
 
 covetonsness of 67, 188 
 
 ingratitude of 67 
 
 unworthiness of 67 
 
 Farmingr, a divine employ- 
 ment _ — 69 
 
 Father, God our 71 
 
 revealed in Christ — 248 
 
 Fathers, Church, Catechism 
 excels the works of the.. 93 
 
 Faultfinders 164, 212, 255 
 
 Fees, experience exacts heavy 78 
 not charged for Divine 
 
 treasures 175 
 
 Fellowship, wrong- Church 
 
 58, 100-110 
 
 pulpit _ 104 
 
 altar „„ 58 
 
 when most dangerous 107 
 
 purchased at cost of Word 106 
 what follows when prin- 
 ciple is ignored 107 
 
 a righteous conscience will 
 
 not permit 110 
 
 Fetters, Church customs must 
 
 not become 140 
 
 Fields, plentiful yield of ...71, 188 
 Fidelity to Christ and teach- 
 ers „ 122 
 
 Filthiness, a certain priest's.. 184 
 
 Fingers, the farmer's 67 
 
 Firearms, the devil suggested 172 
 
 a grief spared Adam 77 
 
 Firmness in the faith 106-110 
 
 Flatterer, the _ 76 
 
 Fleas, priest's regard for 184 
 
 Flesh, dance is of tfie 264 
 
 Fly, image of devil and here- 
 tics _ 184 
 
 Flower, life is like a 75 
 
 Flowers, must be our Doctors 
 
 of Divinity 115 
 
 Foreknowledge, God's 255 
 
 Foreordinatdon 
 
 Food, provided by Ood .42, Tl 
 
 supply manipulated by 
 
 man „ _ .36-37 
 
 Fools, good fortune makes. 38, 164 
 
 God's secrets sought by 248 
 
 Foot-washing, what Christ 
 
 taught by _ 181 
 
 not part of Lord's Supper.... 182 
 
 a bath preferable to 181 
 
 Fornication 41 
 
 Fortune, swollen 37 
 
 slaves of 37 
 
 strong legs required by 38 
 
 fools made by 164 
 
 Fowls. (See Birds.) 
 
 French, the 172 
 
 Frost, language of 186 
 
 Fund, students' beneficiary.... 277 
 
 Funerals „..73-74 
 
 Fury, illustration of blind 166 
 
 GAMEIEES 168 
 Game, war is a losing 173 
 
 Garb, no religion in 118 
 
 God sometimes wears beg- 
 gar's 81 
 
 superstition with reference 
 
 to 274 
 
 Garden, for pious children 268 
 
 Genealogy, the Antichrist's.. 192 
 German, would not limit 
 
 preachers to .244-245 
 
 High German, not real 244 
 
 Germans, reform needed by.. 229 
 Germany, England related to 244 
 
 drunkenness in 229-232 
 
 first brewer a pest to 229 
 
 a shame of 230 
 
 swill is the devil of 230 
 
 Ghost, Holy, Bible Is the work 
 
 of ._ 89 
 
 works through Baptism. 178 
 
 regenerates 49 
 
Index 
 
 337 
 
 Page 
 Ghost, Holy- — Concluded 
 
 grave manifold tongues 245 
 
 Ghosts, there are no 40 
 
 Gift, a good wife is God's.... 223 
 a prudent physician is God's 185 
 
 printing is a great 34 
 
 sleep is a divine _ 66 
 
 a good one for God , 113 
 
 Gifts, the Gospel's are price- 
 less 175 
 
 Giving, to Church 175 
 
 to education 277 
 
 to neighbors 67, 222 
 
 to tramps 220 
 
 Gloom, God is foe to all 169 
 
 Glory, woman's chief 171 
 
 God, derivation of word — 72 
 
 operates through means 
 
 116, 178 
 
 our Father 71 
 
 His love precedes ours 272 
 
 creates the clean heart 63 
 
 His promise is universal.... 252 
 why He elects certain per- 
 sons 252 
 
 creative word of 72 
 
 His expense in feeding the 
 
 birds 70 
 
 bestows abundant food. 71, 186 
 
 is ever working wonders 66 
 
 wills that we be merry 188 
 
 retains sea by wall of sand 213 
 
 gives the harvest 42, 71 
 
 turns sand and stone into 
 
 bread 70 
 
 provides raiment 115 
 
 speaks through snow and 
 
 ice 186 
 
 can speak through a donkey 121 
 
 made medicine 185 
 
 works at all trades 79 
 
 promotes Gospel by art of 
 
 printing 34 
 
 is our steward 71 
 
 Fage 
 
 God — Concluded 
 everyday miracles of ..65, 66, 70 
 
 works like a compositor. 62 
 
 is a builder 80 
 
 may be served everywhere 210 
 promises blessing to obedi- 
 ent children 266, 268 
 
 consoles 114 
 
 wishes us no harm .... 72 
 
 is not unjust 180 
 
 mitigates our punishment.... 
 
 69, 79 
 delights in preparing sur- 
 prises 223 
 
 smiles at the learned cler- 
 ical conferences 247 
 
 is pleased by a clean joke.... 169 
 
 needs pastors and rulers 277 
 
 not cause of sectarianism... 117 
 a doctrine that makes men 
 
 angry at 253 
 
 some men invent a 150 
 
 is not mocked 65 
 
 devil is ape of 35 
 
 a good gift for 113 
 
 a stench in the nostrils of 85 
 papal reasoning makes a 
 
 sinner of 117 
 
 Antichrist sits in temple of 202 
 Papists claimed Pope is an 
 
 earthly .200-201 
 
 Pope exalts himself above 
 
 198-200 
 purgatory depreciates grace 
 
 of „ _. 148 
 
 God's Word. (See Bible, Scrip- 
 ture, and Word.) 
 Gold and gems, as adornment 85 
 
 Gospel, beyond price 171 
 
 proclaimed universally 254 
 
 promises are universal 252 
 
 sunrise illustration of 65 
 
 man's conduct towards 254 
 
338 
 
 What Dr. Martin Luther Says 
 
 Page 
 Gospel — Concluded 
 
 Christians obligated to prop- 
 agate the 156 
 
 suppressed by the Pope.... 
 
 196, 200 
 
 printing, great aid of 34 
 
 a way Germans should be 
 
 grateful for the 229 
 
 Good, God's name derived 
 
 from word 72 
 
 Goods, how to use your. .37, 189 
 Government, civil, God needs 
 
 good men in 277 
 
 not always right 41 
 
 should stop mating of the 
 
 unfit 68 
 
 should compel school at- 
 tendance 173-174 
 
 should suppress houses of 
 
 ill fame 41 
 
 should legislate on drink 
 
 traftlc 233 
 
 should take trusts in hand 37 
 children should be trained 
 
 to take part in 276 
 
 devil is enemy of good 174 
 
 Gown, clerical, Luther spits 
 
 on his 137 
 
 Grace, virtually nullified by 
 
 Pope 201-202 
 
 depreciated by purgatory.. 148 
 Grace, Means of, given to 
 
 congregation 155, 158 
 
 no pay taken for 175 
 
 (See also Bible, Baptism, 
 and Sacrament.) 
 
 Grave, the 75 
 
 Graveyard, origin of 74 
 
 Greed, of humanity 188 
 
 of farmers 67 
 
 of trusts 36 
 
 of gamblers 168 
 
 Grief, must have hope in 114 
 
 Adam spared one 77 
 
 Pag. 
 Ground, man taken out of the 170 
 Guns, grief-bearing instru- 
 ments 77 
 
 inventions suggested by 
 
 the devil 172 
 
 Gymnastics _ 263 
 
 HAILSTONES, language of 187 
 Hands, the laying on of 160 
 Happiness, in Christ unal- 
 loyed 251 
 
 a very wholesome 188 
 
 a good conscience brings.... 38 
 a right view of toil con- 
 tributes to 210-211 
 
 little childrens' 272 
 
 wealth does not give 81 
 
 Harvest, God gives the ...66, 71 
 
 the joy of the 187 
 
 thanksgiving for the 67 
 
 Health, exercise preserves. . 263 
 
 benefit of rules of 66 
 
 irksomeness of rules of 81, 184 
 Heart, only God can renew 
 
 the 63 
 
 a penitent 113 
 
 more than wealth is a 
 
 merry 81 
 
 a pleasure that touches the 38 
 the most exalted joy of the 86 
 Heartaches, he is an emperor 
 
 who has no 81 
 
 Heathen, rulers who tolerate 
 social evil should be re- 
 garded as 41 
 
 burial services of ancient . 74 
 Hell, the only destination for 
 
 the wicked is 147 
 
 a bad conscience is 37 
 
 Herdmen, the patron saint of 275 
 Heresiarch, Luther regarded 
 
 as the great 256 
 
 Heresy, Papists charge Bible 
 with being the fount of.. 118 
 
Index 
 
 339 
 
 Page 
 Heresy — Concluded 
 
 always finds adherents 116 
 
 necessitates confessions of 
 
 faith 126 
 
 dare not he fellowshiped... . 
 
 58, 100-110 
 Heretics, flies are imag-es of 184 
 Heredity, defects transmitted 
 
 by 68 
 
 Herod, innocents slain toy 177 
 
 Hilary, St., on what is to he 
 
 taught 126 
 
 History, unreliability of 134 
 
 requires a courageous au- 
 thor 133 
 
 should he written with care 134 
 should he portrayed on 
 
 walls 260 
 
 Hog, an intractable brute 63 
 
 the blackguard is a 170 
 
 the defamer is a 135 
 
 drunkard leads life of a.... 236 
 
 Holidays 50-52 
 
 Holsdorf, the farmers of 189 
 
 Homer, Luther studies 209 
 
 Honesty, combines are foes of 39 
 
 Honor, deceptive 188 
 
 Horoscopes, the casting of.... 262 
 
 Hope, farming a work of 66 
 
 Horse, proverbs of 63, 188 
 
 how Wiseacre bridles the.. 256 
 
 Host, where the devil is 171 
 
 House, God's 265 
 
 Houses of ill fame 41 
 
 Housemaid, a servant of God 210 
 
 Humility, Christ teaches 181 
 
 bogus 181 
 
 assumed by sectaries 107 
 
 Husband, a great gift is pi- 
 ous 223 
 
 Husbandman. (See Farmer.) 
 Hymn, anecdote of Reforma- 
 tion 65 
 
 Xmther's Cradle 280 
 
 Page 
 
 ICE, God speaks through 186 
 Iconoclasts 260-261 
 
 Idlers, should not be encour- 
 aged 220 
 
 Idol, booze is a German 230 
 
 Idolatry, all worship outside 
 
 of Christ is 150 
 
 faith in signs of zodiac is.. 69 
 placing world's favor above 
 
 God's truth is 107 
 
 papal, should ever be ex- 
 posed 203 
 
 Ignorance, devil would pro- 
 mote 173 
 
 sectaries show 183 
 
 Illness, many kinds of 115 
 
 worry causes 185 
 
 Illustrations — 
 of God's love — parental af- 
 fection 272 
 
 of Providence — the flowers 115 
 of Heal Presence — soul and 
 
 body 216 
 
 of Bible — an orchard 89 
 
 of gathering truth — the 
 
 honey bee 90 
 
 of ministerial office — an ad- 
 ministrator 157 
 
 of sermons — Duerer's esti- 
 mate of pictures 138 
 
 of unionism — the murderer 109 
 
 of life — the flower 75 
 
 of happiness — the birds 71 
 
 of wrong valuation — the 
 
 wormy apple 188 
 
 of original sin — the beard.. 163 
 of temptation — the birds 
 
 overhead 119 
 
 of foolish distrust — the bird 72 
 of reckless fury — the bee.. 166 
 of the lie — the snowball.... 221 
 
 the snake 80 
 
 of drunkenness — the sea 
 and dropsy 231 
 
340 
 
 What Dr. Martin Luther Says 
 
 Pare 
 
 Ulurtrations — Concluded 
 of proper handling of goods 
 — the shoemaker and his 
 
 tool* _ 189 
 
 of the proper use of wealth 
 
 — the flowing' stream 37 
 
 of war — net of gold 173 
 
 of world — the drunken 
 
 farmer — 138 
 
 images, mental and material 261 
 Imitators, of the demi-monde 85 
 
 a fable for _ 249 
 
 Immersionists, rationalism 
 
 of 176-180 
 
 a work devil among 1 180 
 
 uncertainty of 176 
 
 their groundless argument 
 against Infant Bap- 
 tism _ 176-180 
 
 Immodesty, in apparel 85 
 
 in dance 264 
 
 Immortality, death trans- 
 muted into 118 
 
 Incarnation, chief thing in 
 
 ITicene Creed _ 90 
 
 harder of comprehension 
 
 than Real Presence 215 
 
 solves Predestination 251 
 
 Pope denies efficacy of 201 
 
 Indifference, doctrinal 
 
 105-109, 150, 166 
 Indolence, prosperity breeds.. 164 
 Infants, faith and baptism 
 
 of 176-180 
 
 nnbaptized „ 180 
 
 Infidels, conceit of 166 
 
 Inscriptions for monuments.. 74 
 
 Inspiration of Bible 89 
 
 Instruction, Bible contains 
 
 wealth of 89 
 
 promoters of trusts do not 
 
 deserve _ 36 
 
 the Word must be basis of 174 
 the fable as a means of 64 
 
 Instruments, grief-producing 
 Intemperance, German 
 Interpretation, of Scripture, 
 
 unity of Bible must not 
 
 be overlooked in 197 
 
 not more than one meaning 
 
 dare be given by 199 
 
 the Pope's assumption in.. 200 
 
 Israel, conversion of all 196 
 
 Italians, social evil condoned 
 
 by 41 
 
 Italy, Germany less sober 
 
 than _ 230 
 
 JABBEBING, preachers 
 should ignore world's 138 
 
 foolishness of the infidel's 166 
 
 Jews, conversion of 196 
 
 the reliable history of _ 184 
 
 the deceptive dreams of the 144 
 John the Baptist, faith of In- 
 fant _ 177 
 
 Joke, God is pleased with a 
 
 clean _ 169 
 
 Joy, the most exalted 86 
 
 Jndas, Christ not responsible 
 
 for defection of ~ _ 118 
 
 the halter of _ _.. 226 
 
 Judgment, after death the .... 
 
 147-149 
 Judgment day, may come at 
 
 any time 196 
 
 Julia, St., papal specialist for 
 
 sore eyes _ 276 
 
 Justice, combines inimlcable 
 
 to _ 39 
 
 Justification by faith 902 
 
 KBTS, Office of the, given 
 the whole congregation.. 152 
 King, superstition is a bane- 
 ful _ 69 
 
 Kings, believers are 1*4 
 
Index 
 
 341 
 
 Fag-e 
 
 LABOR, commanded by 
 God „ 69, 119 
 
 a divine service.. _ 210 
 
 happiness promoted by.. 211 
 
 Language, each has peculiari- 
 ties 91 
 
 as a Chnrch question.. ..244-245 
 Languages, Danish, English, 
 
 German, and Saxon 244 
 
 Latitudinarianism, wrong of 
 
 108-109 
 
 nncharitableness of 106 
 
 Law, custom must not be 
 
 made Chnrch 141 
 
 ceremonial, not binding on 
 
 Christians 50-52 
 
 infractions of the Pope's.... 198 
 Lay Bible, Catechism is a 
 
 real _ 92 
 
 Laymen desire firm teachers 104 
 should support ministers.... 175 
 
 in acts of emergency 157-158 
 
 Leech, a young 185 
 
 Legislation, on combines and 
 
 trusts 37 
 
 on drink traffic 233 
 
 on education 173-174 
 
 on eugenics 68 
 
 on social evil _ 41 
 
 Libel, authors who 134 
 
 Liberty, personal 233 
 
 Lice, a priest's regard for 184 
 
 Lie, like a snake 80 
 
 like a snowball 221 
 
 Lies, sectarian, on concord.... 106 
 
 papal, on their history 203 
 
 Life, source of human 171 
 
 embryonic is present 115 
 
 a God-pleasing 54 
 
 child's is happiest 272 
 
 flower Illustrates 75 
 
 a sorry sort of._ 184 
 
 a veritable hog- 236 
 
 Page 
 Life, eternal, through Christ 
 
 75, 115 
 have absolute assurance of 114 
 Liturgies. (See Ceremonies 
 and Customs.) 
 
 Lodge .._ .149-150 
 
 Logic, sectarian 125 
 
 papal 118 
 
 Loopholes 199 
 
 Lord's Supper. (See Sacra- 
 ment.) 
 Louis, St., patron of brewers 275 
 
 Love, God's precedes ours 272 
 
 reprobation and God's. .252-253 
 
 of God's house 265 
 
 a good woman's 171, 217 
 
 gambling always against.... 168 
 is considerate of the weak 233 
 
 at expense of the "Word 106 
 
 should pray God for 222 
 
 Luther begged bread 234 
 
 saying of his Eisenach 
 
 hostess ~ 171 
 
 reads through Bible twice 
 
 each year 89 
 
 does not find divinity so 
 
 easy _ 131 
 
 desires no miracle 109 
 
 is sure of his doctrine .108, 124 
 
 his doctrine is Christ's 123 
 
 is impatient of ceremonies 141 
 his opinion of Augsburg 
 
 Confession 93 
 
 stands on Unaltered Augs- 
 burg Confession 123 
 
 opposed to compromises.... 
 
 110, 162 204 
 would not fellowship deni- 
 
 ers of Seal Presence 58 
 
 the peace he would not 
 
 have _ 106, 109 
 
 opposed to union without 
 unity 110 
 
342 
 
 What Dr. Martin Luther Says 
 
 Page 
 
 Luther — Continued 
 
 puts Christ above Caesar... 110 
 
 never held with fanatics.... 230 
 
 how he opposed the devil.. 120 
 
 temptations 119 
 
 was plagued by Predestina- 
 tion 248 
 
 held to he greatest heretic 256 
 not father of sects 105-106, 117 
 
 preaches Christ only 121 
 
 does not like to preach to 
 
 the learned 136 
 
 his only fear as a preacher 138 
 
 prefers simple sermons 138 
 
 spits on his clerical gown . 137 
 
 comforts the sick 113 
 
 cheers the sad hearted 114 
 
 allays fears on Predestina- 
 tion 251 
 
 at a wedding- 223 
 
 how he would get an obedi- 
 ent wife 171 
 
 among the children 234, 266, 272 
 
 preaches to children 136 
 
 dislikes to talk of sex 41 
 
 his gratitude 67 
 
 deplores his hastiness 193 
 
 under excitement 132 
 
 not familiar with court 
 
 usage 227 
 
 would hurl thunderbolts at 
 
 Papacy 193 
 
 his resignation 62, 111, 114 
 
 detests flies 184 
 
 likes music and gymnastics 263 
 regrets lack of time for po- 
 etry and rhetoric 209 
 
 translated some of iEsop 64 
 
 eats what he likes 184 
 
 has ringing in his ears 209 
 
 suffers from renal stones.. 62 
 
 rules for retiring 66 
 
 his physicians complain of 
 him 81 ' 
 
 Page 
 
 Luther — Concluded 
 
 dissatisfied with himself... 
 
 121, 193 
 pleased that scurrilous 
 books are written against 
 
 him 213 
 
 wrong to deny him 122-123 
 
 marvels at world's changes 168 
 world cannot brook him. .67, 297 
 
 sent a saint to heaven 114 
 
 would not care to live with- 
 out Christ 75 
 
 devil may get him if — if 
 
 he can 121 
 
 Lutherans, do not believe in 
 
 Luther 121 
 
 their doctrine is Christ's 123 
 are truly apostolic in teach- 
 ing 124 
 
 are held by the "Word 121 
 
 cannot have open Commun- 
 ion 58, 100 
 
 must not be ashamed of 
 
 their name 123 
 
 Lying, an easy trade 80 
 
 in God's name 108-109 
 
 MACHINES, cruel and de- 
 structive 172 
 
 Maids, should be shielded 170 
 
 Man, formed of the dust .166, 170 
 
 dependent on God 70 
 
 spoiled by prosperity 164 
 
 his eyes are holden 
 
 66, 70, 71, 166 
 
 distrusts God 72 
 
 his conduct towards the 
 
 Gospel 254 
 
 is to blame if not elected.. 252 
 
 is never satisfied 188 
 
 should know his limitations 
 
 165-166 
 
 cannot make a rose 228 
 
 should not be proud 170 
 
Index 
 
 343 
 
 Page 
 wheat as great 'mir- 
 acle as ._ 66 
 
 Market, method of controling 
 
 the „ 36 
 
 cornering" of the wheat 37 
 
 Marriage, a blessed estate 
 
 170, 223 
 
 at an early age _ 170 
 
 of the unfit 68 
 
 Martyrs, hnrial-plaoes of 74 
 
 sectaries pose as 106 
 
 Matrimony, who shonld not 
 
 enter 272 
 
 Marvel, of all creatures 215 
 
 of harvest 66, 70 
 
 of egg 72 
 
 Means, God operates through 116 
 Medicine, made by God. ..116, 185 
 
 right to use 117 
 
 no sensible man despises 185 
 
 Melancholy, music dispels 263 
 
 Melanchthon, Luther does not 
 
 want him as an auditor.. 136 
 Millenarianlsm, Christ not 
 
 understood by 145 
 
 its groundless hope 145 
 
 Millennium, a Judaistic dream 144 
 
 how Luther counted the 146 
 
 Might, not always victorious 173 
 
 Mind, body Influenced by 185 
 
 Minister, must have call 157 
 
 must be of good repute.. 218 
 
 Ministers, ordination of 156-160 
 
 a baptism illustrates need 
 
 Of _ _„ 158 
 
 linguistic ability of _ 244 
 
 support of 175 
 
 rights must not be usurped 159 
 do not take money for di- 
 vine gifts _ _ 175 
 
 Ministry, Office of the ..157-160 
 
 demanded by order 158 
 
 22* 
 
 Page 
 
 Ministry — Concluded 
 without pay Christians have 
 
 the _ 175 
 
 only well qualified men 
 
 should be called to the.... 153 
 women dare not be called 
 
 to the 153 
 
 its appeal to parents of 
 
 boys _. 277 
 
 Miracle, of loaves and fishes 
 compared with harvest.... 70 
 
 of the day 65 
 
 of taking wine and corn 
 
 from the earth 66 
 
 of turning sand into bread 70 
 
 Anthers asks no.... 109 
 
 Misers, patron saint of 275 
 
 Money, preaching not done 
 
 for 175 
 
 fools often made by „... 38 
 
 Monopoly, sins of 36 
 
 Monuments, proper inscrip- 
 tions for _ _... 74 
 
 Mortals, should not be proud 170 
 Mortality, occasion to think of 73 
 
 flower illustrates 75 
 
 Moses, Christians not bound 
 
 by „ „ 52 
 
 naturalists excelled by 72 
 
 Motherhood, woman's chief 
 
 glory _ 171 
 
 Mouse, death for 271 
 
 Muck-rakers „.135, 213 
 
 Muenzer, evasion of.. 125 
 
 Music, a noble art 263 
 
 N' 
 
 AME, of Eve 170 
 
 of Cod _ 72 
 
 Names, denominational 121-123 
 Naturalist, Moses explains 
 more than the 72 
 
344 
 
 What Dr. Martin Luther Says 
 
 Pag* 
 
 Hecessity, in cases of 157, 158 
 
 diversity of ceremonies de- 
 manded toy _ 140 
 
 Necromancy, Is forbidden 40 
 
 XTet, war is like a golden „. 173 
 
 nonsense, of learned pates.... 262 
 God ii pleased with some.. 169 
 Worm, of doctrine, God's 
 "Word is only 126 
 
 OATH, the unnecessary 149 
 Obedience, mechanical 182 
 
 ox and ass teach lesson In.. 68 
 blessing- is promised the 
 
 child's ...._ 266 
 
 Pope demands _ .198, 200 
 
 Obstinacy, firmness In faith 
 
 is not 110 
 
 Occupation, when blessed 210 
 
 the Christian's toest._ 224 
 
 a fit one for ignorant 
 
 preachers 183 
 
 CEcolampadins 105 
 
 Offence, charity will not give 233 
 
 Opinion, faith is not... _ 94 
 
 man not saved by his 148 
 
 Opportunity, lewdness pro- 
 moted by _ 42 
 
 Orator, excitement helpful to 
 
 an _ „... 132 
 
 Orchard, Bible like an _ 89 
 
 Order demands ministers. 157-159 
 Ordination, teaching without 156 
 
 need not be by bishops 158 
 
 is benediction and seal 160 
 
 Ornaments, woman's most 
 
 precious 85, 171 
 
 Outsiders, ministers reputa- 
 tion among 218 
 
 Ownership, common, imprac- 
 tical _ 276 
 
 Ox, as our teacher _ 68 
 
 D AIM TUT OB, mural 260 
 
 » Dueler's preference 138 
 
 Papacy, hails from the devil 197 
 
 must be warned against 192 
 
 youth should be instructed 
 
 on the 192, 908 
 
 is not to toe trusted 208 
 
 Papists, claimed Pope la an 
 
 earthly god 201 
 
 say Pope may alter and re- 
 peal Scripture » 200 
 
 would pervert history 208 
 
 deny that Christ bought 
 
 them „ _ _ 202 
 
 a specimen of their logic.— 118 
 
 should toe exposed 203 
 
 Paradise, a good conscience 
 
 is a _ 88 
 
 the farmer might have a.... 188 
 Pardon, for sin, could not toe 
 
 paid for _ „.... 175 
 
 Parents, Ood's love like that 
 
 of „ _ 272 
 
 may not do as they list 
 
 with children _ 278 
 
 should toe compelled to send 
 
 children to school 174 
 
 warned against non-relig- 
 ious schools _ 174 
 
 should rear children to serve 
 
 Church and State 272 
 
 Parish, a pastor must have a 159 
 
 Parties, names of 121-123 
 
 F a r u s 1 e, the 195 
 
 Pastime, fine _ 263 
 
 Pastor, every Christian Is not 
 
 a „ „ 159 
 
 call and command make 
 
 a 158, 160 
 
 must toe in good repute 218 
 
 must have consistent prac- 
 tice „ _ _„ 58 
 
 Patience, this life demands.... 82 
 
Index 
 
 345 
 
 Page 
 Patriotism, has claim on par- 
 ents _ — 277 
 
 Panl, St., describe* and ex- 
 poses the Antichrist 
 
 194, 202-203 
 Timothy Is not to be 
 
 ashamed of 122 
 
 Paupers, mock-humility of 
 
 washing: feet of 181 
 
 (Bee also Beg/gars.) 
 
 Peace, of mind.. 37, 81, 251 
 
 sectarians disturb the 106 
 
 at any price 106, 109 
 
 by compromising 1 the Word 204 
 
 an accursed 106 
 
 with Papists 204 
 
 Pen, fight devil with „ 5 
 
 Perdition, Son of 196 
 
 Pest, brewer a German 229 
 
 Pestilence, war worse than.. 172 
 
 Physician, a gift of God.. 185 
 
 life according: to rules 
 
 Of 81, 184 
 
 what is needed by a young 185 
 Pitch, the devil has spoiled 
 
 all beer with his _ 229 
 
 Pictures, as church decora- 
 tions 260-261 
 
 mental 261 
 
 Duerer's preference in 138 
 
 Plague, Germany's 230 
 
 war, a dire 172 
 
 Planets, superstition in con- 
 nection with 69, 262 
 
 Planting, a work of hope 66 
 
 according: to signs 69 
 
 Play, worth while child's 267 
 
 Pleasure, genuine 38 
 
 woman's love a sweet 171 
 
 Poetry, a divine gift _.. 210 
 
 Points, the Pour. (See Chil- 
 iasm, Altar-fellowship, 
 Pulpit-fellowship, and 
 Lodge.) 
 
 Page 
 
 Polemicists, defamatory 
 
 135, 212, 213 
 
 Polity, wrong Church — 58 
 
 Poor, the worthy, should be 
 
 helped ..„ 220 
 
 Pope, sits In church as a 
 
 god 196, 202 
 
 said to be an earthly 
 
 god .._ -200, 201 
 
 demands his voice be taken 
 
 for Christ's .„ 200 
 
 claims to be over the Bible 200 
 has altered Christ's Testa- 
 ment _ 199 
 
 claims to give Scripture 
 
 authority 203 
 
 more zealous of his law 
 
 than of God's 198 
 
 denies fruit of Incarnation 201 
 is against trusting wholly 
 
 in Christ's righteousness 202 
 exalts himself above God.. 199 
 his mock-humility of foot- 
 washing _ 181 
 
 St. Paul exposes the knave 194 
 bears marks of the Anti- 
 christ 200 
 
 his spirit is of the devil... 202 
 is man of sin and son of 
 
 perdition 196 
 
 is apostle of the devil 194 
 
 Popedom, a crass supersti- 
 tion of _ 274 
 
 Popularity, danger of seeking 107 
 Possessions, how to use ...37, 189 
 Prayer, the Christian's best 
 
 occupation _ 224 
 
 Is Incense to God 43 
 
 should not be voluble 113 
 
 for Church unity 321 
 
 against war 173 
 
 a bridegroom's — 223 
 
 a help in study 163 
 
 the Holsdorf rustic's idea of 189 
 
346 
 
 What Dr. Martin Luther Says 
 
 Page 
 Prayer, the Lord's, is the 
 
 Oratio Dominica.... 92 
 Preacher, must have a 
 
 call .„ „ _„ -.157-160 
 
 must proclaim God's Word 
 
 only „ 108 
 
 must be certain of his doc- 
 trine „ „.. 108 
 
 must he of good repnte 218 
 
 should he able to use more 
 
 than one language 244 
 
 is made efficient by tempta- 
 tion 120 
 
 is paid only for his trouble 175 
 the kind the laity desires.. 104 
 how Christ regards treat- 
 ment of _ 122 
 
 best and poorest 137 
 
 a hardened 58 
 
 blinded by favor, wealth, 
 
 and power „.. 107 
 
 what world wants in a 138 
 
 ill oomes of setting light by 170 
 Preaching;, vastly different 
 
 from what we think 137 
 
 must be founded on Word 
 
 only 108 
 
 those not qualified for of- 
 fice of 153 
 
 to children _ „ _ 266 
 
 Preceptors, flowers as our . 115 
 
 ox and ass as our 68 
 
 Predestination _..248-255 
 
 flee thoughts of 248 
 
 brings torment _ 248 
 
 turn to Christ from_ 250 
 
 the place to begin in .. 248-249 
 
 solved in Christ _. 251 
 
 why some were not in- 
 cluded in God's 255 
 
 Prescience 255 
 
 Presence, the Beal 
 
 57-58, 102, 215, 216 
 Presumption, a case of 65 
 
 *nre 
 
 Pride, a stench to God 85 
 
 no reason for mortal 170 
 
 Priest, an indolent Soman 274 
 
 a filthy Roman... 184 
 
 every believer is a 155, 158 
 
 Priesthood, of believers 153 
 
 women belong to 153 
 
 Printer, Providence like a 62 
 
 Printing, the art of 34 
 
 Promise, God's universal 252 
 
 Promises, Bible has wealth 
 
 of „ 89 
 
 Property, of trusts.- 37 
 
 no command for common 
 
 ownership of „ 276 
 
 Prosperity, danger of 38 
 
 some spoiled by 164 
 
 Protection, of little children 272 
 Providence, Divine, cares for 
 
 world 70, 71, 115 
 
 could not be improved by 
 
 man 164 
 
 is exercised daily 71, 277 
 
 has good purpose in afflic- 
 tion „ 62 
 
 Pupils, poor, what God some- 
 times makes of 277 
 
 should not be despised 234 
 
 Church should assist 277 
 
 Punishment, God mitigates 
 
 our 79 
 
 Punishment, corporal _ 277 
 
 Purgatory, unscriptural 147 
 
 QUAHBEliS, church, must 
 be forgotten _ 321 
 
 Question, the Language.. 244-245 
 
 the Drink ..„ _. .229-236 
 
 Quill, smite devil with a 5 
 
 R 
 
 AIMENT, God provides. .79, 115 
 
 Bain, a saying about 164 
 
 a blessing „ 43 
 
Index 
 
 347 
 
 Fags 
 
 Bationalism, of Anabaptists 176 
 
 of universities 174 
 
 of Sacramentarians _ _ 215 
 
 Season, in matters of divinity 165 
 
 theology goes beyond... 215 
 
 even earthly thing's baffle.. 165 
 
 starts wrong 248 
 
 would measure ocean with 
 
 spoon „ 215 
 
 Redemption, Papists curtail.. 202 
 
 Regeneration 49 
 
 Belies, worthlessness of 54 
 
 Judas's halter one of the 
 
 precious _ - 226 
 
 Religion, child must be 
 
 taugrht .._ _..92, 174 
 
 war destroys _ 172 
 
 Remedies, bodily... 116, 117, 185 
 
 Best, day of. 52 
 
 need of _ 52, 66 
 
 Resignation 62, 114 
 
 Resurrection, Christ's, our 
 
 hope 75 
 
 its bearing on funeral cere- 
 monies 74 
 
 Reputation, the minister's.... 218 
 
 Revelation, now complete 40 
 
 Reviewers 212, 213 
 
 Rhetoric, conscience not to 
 
 be hoodwinked by 106 
 
 Riches, deceptive 188 
 
 dangerous _ 38, 164 
 
 happiness not dependent on 81 
 Righteousness, Pope against 
 putting trust in Christ's 202 
 attributed to Pope's com- 
 mandments 199 
 
 Bights, all Christians have 
 
 equal 152, 158 
 
 order and the exercise 
 
 of _ 157, 159 
 
 emergency, and the exercise 
 
 Of . „.._ 157, 158 
 
 respect for pastor's 159 
 
 Page 
 
 Bights — Concluded 
 love and the exercise of 233 
 
 Bobbers, combines are 36 
 
 gamblers are 168 
 
 Bod, use of 277 
 
 Romanism, has not changed.. 203 
 
 is not to be trusted 204 
 
 (See also Papacy, Papists, 
 and Pope.) 
 
 Rose, if a man were able to 
 make a 228 
 
 Bufinus, explanation of Creed 
 by „ 99 
 
 Ruin, Christ's enemies pre- 
 fer _ 166 
 
 wrought by war 172 
 
 caused by drink 331 
 
 effected by trusts 36 
 
 caused by loose government 41 
 
 Rule, Golden, gambling 
 
 against ._ 168 
 
 Bulers, pious and wise _. 41 
 
 God needs 277 
 
 Rules, physicians' 184 
 
 of health 66 
 
 SABBATH, Old Testament, 
 abrogated .50-52 
 
 Sabbath day, how kept holy.. 242 
 Sabbatarians, Scripture 
 
 against _ 51 
 
 Sacrament, of the Altar, what 
 
 it is „ 57 
 
 not merely symbolical 215 
 
 Real Presence of Christ 
 
 in 57, 58, 102, 215 
 
 creation of universe as 
 mysterious as Christ's 
 
 presence in — 215 
 
 who is excluded from the.. 58 
 
 a case of exclusion... 189 
 
 foot-washing no part of 182 
 
 externalities in connection 
 with the 182 
 
348 
 
 What Dr. Martin Luther Says 
 
 Fag* 
 Sacrament — Concluded 
 
 mutilated by Borne 199 
 
 obscured by Fope 196 
 
 commercialized by Fope.... 199 
 
 made void by sects 58, 102 
 
 of Holy Baptism. (See 
 Baptism.) 
 
 Sacramentarians 100, 102 
 
 Sacraments, are the Cere- 
 m o n i ae Ceremonia- 
 
 rum 92 
 
 are seals ef grace 92 
 
 Sacrifice, Gospel asks 254 
 
 Saints, communion of 97 
 
 the sanctifying- of 54 
 
 fanatics pose as 106 
 
 invocation of .275-276 
 
 Salvation, only in Christ 122 
 
 the sum of doctrine needed 
 
 for 92 
 
 Lutherans do not trust in 
 
 Luther for 121 
 
 Sanctification 54 
 
 Sanctuary, the Word is the 
 
 only 53 
 
 Sand, God makes bread of 70 
 
 God holds back the sea 
 
 with _ 213 
 
 Satan, temptations of 119 
 
 chaining- of 146 
 
 torments under guise of 
 
 Church 108 
 
 Saturday, Sabbatarians should 
 
 keep 51 
 
 Savior, tempted of the devil 119 
 
 Savants, Moses excels all 72 
 
 Saxon, languages derived from 
 
 the __ 244 
 
 Schism, responsibility for in 
 
 general 117 
 
 responsibility for Frotest- 
 
 ant 105-106 
 
 way to get rid of Lutheran 321 
 Scholarships 277 
 
 Fage 
 
 Scholastica, St., runs papal 
 
 weather bureau 276 
 
 School, the Christian 173-174 
 
 God's Word in 174 
 
 devil enemy of 173 
 
 warning against rationalis- 
 tic 174 
 
 Science, Christian 116, 185 
 
 Scolding, women should pray 
 
 before 275 
 
 Scripture, complete revela- 
 tion 40 
 
 interpretation must be in 
 
 harmony with all 197 
 
 must not give more than 
 
 one sense to 199 
 
 credal truth gathered from 90 
 summaries of its passages 
 
 necessary 126 
 
 should be inscribed on 
 
 tombstones _ 74 
 
 does not mention purgatory 147 
 the claim that Fope gives 
 
 authority to 203 
 
 Scripture, references to— 
 
 Gen. i. 20 72 
 
 Gen. i. 28 69 
 
 Gen. xviii. 27 170 
 
 Ex. xx. 12 179 
 
 Deut. xviii. 10 „ 40 
 
 Fs. xlv. 7 _.. 155 
 
 Fs. li. 10 63 
 
 Fs. 11. 13 156 
 
 Fs. xc. 1-2 80 
 
 Fs. cvi. 37-38 176 
 
 Fs. ex. 1 „.... 146 
 
 Fs. cxlvii. 16 187 
 
 Frov. xii. 10 63 
 
 Isa. xxviii. 20 39 
 
 Isa. lv. 11 178 
 
 Matt. ii. 16 177 
 
 Matt. iv. 4 70 
 
 Matt. V. 11 213 
 
 Matt. x. 8 „ 175 
 
Index 
 
 349 
 
 Page 
 Scripture references — Concluded. 
 
 Matt. x. 10 175 
 
 Matt. x. 32 „_ 128 
 
 Matt. x. 40 _ 122 
 
 Matt. xii. 8 50 
 
 Matt, xviii. 10. .. 272 
 
 Matt. xix. 12 272 
 
 Matt. xix. 14 177, 178 
 
 Matt. xxii. 14.„ 253 
 
 Matt. xxv. 42 37 
 
 Mark v. 39 75 
 
 Mark xvi. 16 176 
 
 Luke x. 16 122 
 
 Luke xvi. 31 40 
 
 John vi. 45 155 
 
 Join xi. 11 75 
 
 John xiv. 19 75 
 
 Bom. iii. 28 202 
 
 I Cor. vi. 9-10 41 
 
 I Cor. viii. 13 233 
 
 I Cor. xi. 29 182 
 
 I Cor. xiv. 34 153 
 
 II Cor. iv. 13_ 156 
 
 Gal. iv. 10-11 51 
 
 GaL v. 1. 183 
 
 Gal. vi. 6 _ „ 175 
 
 Gal. vi. 7 65 
 
 Col. ii. 16-17 51 
 
 n Thes. ii. 1-12 194 
 
 H. Thes. ii. 4 202 
 
 I Tim. ii. 12 153 
 
 X Tim. V. 18. 175 
 
 H Tim. i. 8 122 
 
 Titus iii. 5-6 
 
 Heb. ix. 27 148 
 
 Heb. xi. 1 183 
 
 Heb. xiii. 4 41 
 
 I Peter ii. 9 152-160 
 
 I Peter iv. 11 108 
 
 H Peter ii. 1 202 
 
 H Peter iii. 8 194 
 
 I John i. 7 _ 202 
 
 I John ii. 19 117 
 
 I John iv. 3 201 
 
 Pag* 
 
 Scripture, Holy, the only norm 
 
 of doctrine „ 126 
 
 may not be given more than 
 
 one meaning 199 
 
 Papists put Pope above 200 
 
 assertion that Pope gives 
 
 honor and authority to 203 
 
 (See also Bible and Word.) 
 
 Seal, ordination is 160 
 
 Seances, tricks and lies 40 
 
 Sectaries, the most dangerous 107 
 Sectarians, disturb the peace 105 
 
 bigotry of 106 
 
 find theology easy 131 
 
 Sects, pretences of 
 
 105-107, 109, 129 
 have only bread and wine 
 in their Lord's Supper .58, 102 
 
 their audacity 105-106, 109 
 
 Bible not responsible for 118 
 
 Iiuther not father of 
 
 105-106, 117 
 
 responsibility for 105-110 
 
 Sepulchres _ — 74 
 
 Sermons, must be based on 
 
 Word 108 
 
 should be simple 138 
 
 people's estimate of 137 
 
 Servant, cook as God's 210 
 
 death is now the Christian's 115 
 
 Shame, Germany's 230 
 
 Sheaves, compared with pop- 
 ulation _ 70 
 
 Shoemaker, a lesson from 189 
 
 God as a „ _... 79 
 
 Sick, comfort for the .62, 113, 114 
 
 Signs, observing of 69 
 
 Sin, God not responsible for.. 117 
 an illustration of original.. 163 
 the unnecessary oath is a.. 149 
 
 temptation in itself not 119 
 
 the danoe is prolific of 264 
 
 death end of „ 115 
 

 350 
 
 What Dr. Martin Luther Says 
 
 Pare 
 
 Sin — Concluded 
 
 the Man of _ 196 
 
 Pope multiplies 196 
 
 Sinner, God given a good gift 
 
 by a 113 
 
 Sin, original, like beard _. 163 
 
 brought many harmful 
 
 things 79 
 
 Slander, of sectaries — 105-106 
 
 Slaves, of wealth _... 37 
 
 Sleep, nature's sweet restorer 66 
 
 regular hours for 66 
 
 death is bnt a 75 
 
 Smile, God is pleased with a 169 
 
 Snake, the lie is like a 80 
 
 Snow, as a symbol 186 
 
 Snowball, lie is like a. _ 221 
 
 Socialism, an impractical de- 
 mand of 276 
 
 Societies, oath-bound 150 
 
 Soldiers, destruction of 172 
 
 courage of _ 173 
 
 Sons, God's claim on 276 
 
 Spaniards, character of.. 172 
 
 Sparrows, cost of feeding _ 70 
 
 Speaker, public, excitement 
 
 aids a _ 132 
 
 Specialists, papal "spirit- 
 ual" . : _.....275-276 
 
 Spirit, Holy. (See Ghost, 
 
 Holy.) 
 Spiritualism, warning against 40 
 Spoon, reason would measure 
 
 ocean with a 215 
 
 State, the. (See Government.) 
 
 Statutes, papal 140, 196, 198 
 
 Steward, God our 71 
 
 Sterilization 68-69 
 
 Stone, God makes bread of.. 70 
 
 a wife carved out of „ 171 
 
 Storm, beautiful and fruit- 
 ful 42-43 
 
 Strife, Church, should be for- 
 gotten _ 321 
 
 Students, poor, should not be 
 
 spurned 234 
 
 should be supported by the 
 
 Church ._ „ 277 
 
 Study, divinity not an easy.. 131 
 children should be diligent 
 
 in _ _ 266 
 
 prayer an aid to 163 
 
 Succession, Apostolic, not 
 
 Scriptural 158 
 
 Sun, rising of 65 
 
 things cooked by.._ _ 79 
 
 Sunday, not designated by 
 
 Mosaic Law ._ 51 
 
 why selected 51 
 
 prime purpose of „ 52-53 
 
 how kept holy 53, 242 
 
 Surprises, God delights in 
 
 preparing 223 
 
 Superstition, reigns in the 
 
 world _. 69 
 
 rife in Popedom.. 274 
 
 in connection with vermin 184 
 in connection with plan- 
 ets „ 69, 262 
 
 Supper, Lord's. (See Sacra- 
 ment.) 
 
 Support, of ministers 175 
 
 of indigent students 277 
 
 Swill, the German devil 230 
 
 Swilling, an ancient German 
 
 custom 231 
 
 Syncretism, wrong and dan- 
 gerous 58, 100-110, 150 
 
 Synergism 180 
 
 Symbols. (See Creed and 
 
 Confession.) 
 Sylvester, on Pope and Scrip- 
 tore 500, 203 
 
 TACITTJS, on ancient Ger- 
 mans 231 
 
 Tailor, God works as a. 79 
 
Index 
 
 351 
 
 Faff* 
 
 Tavern, use world as a 189 
 
 tie devil's 171 
 
 Teacher, one that exacts 
 
 heavy fees 78 
 
 Teachers, denial of orthodox 122 
 confessions made impera- 
 tive by false 126 
 
 kind laymen want 104 
 
 for children 266 
 
 birds as our _ 70-72 
 
 flowers as our 115 
 
 ox and ass as oar 68 
 
 false, always find adher- 
 ents 116 
 
 false, must be opposed. .126, 203 
 
 "smart" 215 
 
 Temptation, in itself no sin.. 119 
 
 how to meet 119-120 
 
 preachers made efficient by 120 
 
 rife in the dance 264 
 
 loose city government in- 
 creases 41-42 
 
 Test, of doctrine, a layman's 
 
 easy 92 
 
 Testament, Pope has altered 
 
 Christ's _ 199 
 
 Thanksgiving', harvest 188 
 
 Theologians, hair-splitting.... 190 
 evasive .129, 150, 162, 191, 199 
 
 firm 108, 109, 110 
 
 ignorant 103, 183 
 
 indifferent . 58, 107 
 
 unfaithful 129 
 
 Theology, not so easy 131 
 
 confused 150 
 
 Thieves, combines are 36 
 
 gamblers are 168 
 
 Thirst, Germany's 230 
 
 Thunder, beneficial 43 
 
 St. Scholastlca invoked 
 
 against 276 
 
 Thunderbolts, Luther longs 
 to utter 193 
 
 Fag's 
 
 Threats, Bible contains many 89 
 Thuringia, a court officer of 274 
 
 Toil, glorification of 210 
 
 how to be happy in 211 
 
 Tombstones, proper inscrip- 
 tions for _ 74 
 
 Tongue, preacher should have 
 
 more than one 244-245 
 
 Toothache, the papal special- 
 ist for 276 
 
 Torgau, intemperance at wed- 
 ding at 231 
 
 Torment, predestination 
 
 breeds 248 
 
 Trade, one easily plied _ 80 
 
 the farmer's 66, 188 
 
 the printer's 34 
 
 Trade, action in restraint 
 
 of 36 
 
 Trades, God adept at all. 79 
 
 Tramps, should be refused 
 
 help 220 
 
 Translating, Bmser's attitude 
 
 toward Bible 118 
 
 Treasure, the Work of God 
 
 is the 54 
 
 a good wife is a 170 
 
 Treasures, of the Gospel, be- 
 yond price 175 
 
 Trickery, Spiritualism Is 40 
 
 Troth, a wife keeps 170 
 
 Trust, in God, taught by Bis 
 
 care _ _ „..70-71 
 
 taught by birds 71 
 
 taught by flowers „ 115 
 
 Trusts, are robbers 36 
 
 are against justice 39 
 
 Christians must not be in.. 38 
 government should suppress 37 
 
 Turks, reign of _ 146 
 
 Spaniards compared with.. 172 
 Tyranny, what has been done 
 
 by papal 196 
 
 Tyrant, the 76 
 
352 
 
 What Dr. Martin Luther Says 
 
 Pag* 
 Type, God's providences like 
 
 set up type — 62 
 
 Types— 
 
 sun of Gospel 65 
 
 caterpillar of devil „.. 184 
 
 flies of heretics 184 
 
 UNCERTAINTY, pulpit 
 must have no 108 
 
 Uniformity, danger in 140-141 
 
 Union, Church, why objected 
 
 to 104-105, 110 
 
 Unionism, audacity of 109 
 
 Unity, Church, we must strive 
 
 for 321 
 
 we should pray for 110, 321 
 
 Universalism, Savior's work 
 
 made void by 148 
 
 Unthankfulness, to God 42 
 
 VAGABONDS, we should 
 not encourage 220 
 
 Valor, the soldier's 172 
 
 Vexations, one of Satan's 108 
 
 Vice, increased by tolera- 
 tion 41-42 
 
 Victory, right in relation to 173 
 
 Vigilance, against devil 35 
 
 against Papacy 192, 203 
 
 Vergil, on farming . 66 
 
 Vermin, Papists' regard for.. 184 
 Virtues, woman has many.... 170 
 
 Vision, Luther asks no 109 
 
 Vitus, St., patron of dancers 275 
 Vivit! a note of triumph.... 75 
 Vocation, each should ply his 
 
 own 64-65 
 
 (See also Trade.) 
 Voice, Pope claims to be 
 
 Christ's 200 
 
 WAX.DENSIANS, a mistake 
 of 244 
 
 War, a great plague 172 
 
 Page 
 War — Concluded 
 
 instruments of 172 
 
 a losing game 173 
 
 we should pray against 173 
 
 Warfare, the great factor in 173 
 Warnings, the Bible contains 
 
 many 89 
 
 Water, noblest drink 78 
 
 use goods as you do 37 
 
 seeking death on 172 
 
 Ways, there are but two „. 147 
 
 Weak, the strong must re- 
 gard the 233 
 
 Wealth, how to use 37 
 
 slaves of 37 
 
 the Bible's 89 
 
 a merry heart more than.... 81 
 
 deceptive 188 
 
 preachers blinded when 
 
 they strive for 107 
 
 Weapons, deplorable instru- 
 ments 77, 172 
 
 victory not always depend- 
 ent on best 173 
 
 Weasel-words, the Pope's 201 
 
 the sects' 109 
 
 Weather, regulated by farmer 164 
 Wedding, congratulations at 223 
 Wheat, a marvel that should 
 
 quicken faith 66 
 
 Whoremongers 41 
 
 Wife, God's gift 223 
 
 a treasure 170 
 
 how to get an obedient 171 
 
 Will, God's, that all be saved 252 
 
 Wind, a necessity _. 165 
 
 Wine, water excels 73 
 
 Germany's use of 230 
 
 a "good swallow" 231 
 
 Wine-skin, German devil is a 230 
 
 Winter, what is preached by 186 
 
 we should thank God for.... 187 
 
 Wiseacre, Mr 256 
 
 Wit, God likes 169 
 
Index 
 
 353 
 
 Page 
 
 Wits, anger sharpens the 132 
 
 Wives, their faults should 
 
 BOt Be published 170 
 
 Wolf, Fable of the Colt and.. 65 
 Woman, her most precious 
 
 ornament _ 85 
 
 keeps troth 170 
 
 her love 171, 217 
 
 her glory 171 
 
 her faults 170 
 
 Women, must not preach 153 
 
 should pray before they 
 
 soold 275 
 
 ill comes of speaking light 
 
 of 170 
 
 Word, of God, the Bible is 
 
 the 89 
 
 the creative 72 
 
 hallows us 54 
 
 is very profound 89 
 
 has but one meaning 199 
 
 is only to be preached 108 
 
 we must be well grounded in 108 
 Christians bound to teach 
 
 the 156 
 
 should be taught in school 174 
 
 holds Lutherans 121 
 
 the way many have de- 
 parted from 107 
 
 Pope's commandments are 
 
 against the 199 
 
 Pope puts his word above 
 
 God's 198, 200 
 
 made void by Universallsm 148 
 we must not affiliate with 
 
 those who distort the 107 
 
 (See also Bible and Scrip- 
 ture.) 
 Words, prayer should not 
 
 have many 113 
 
 Scripture may be expressed 
 
 in other 126 
 
 Work, right conception of 211 
 
 is commanded 69, 119 
 
 Page 
 
 Workmen, day of rest for 52 
 
 Works, their relation to 
 
 faith 94-95 
 
 how known to be good. .54, 92 
 some speak of faith and 
 
 mean 180 
 
 World, is devil's tavern 171 
 
 is an inverted decalogue.... 42 
 
 like a drunken farmer 138 
 
 dislikes the truth 64 
 
 is ever changing 168 
 
 its honor is deceptive 188 
 
 superstition reigns in the.. 69 
 
 dance belongs to the 264 
 
 will not grow better 146, 195 
 
 its kind of a preacher 138 
 
 danger of seeking its favor 107 
 
 ignore jabbering of the 138 
 
 cannot brook Luther 67 
 
 Worry, predestination causes 248 
 
 illness caused by 185 
 
 trust a cure for.... 71 
 
 Worship, mixed 149 
 
 without Christ 150 
 
 fixed time for 52 
 
 Lutheran Confessions pro- 
 mote true 124 
 
 Wrath, blindness of 166 
 
 Writer, excitement aids the.. 132 
 
 YOUTH, must be taught.... 92 
 
 I ensnared by vice _... 41 
 
 should be warned against 
 
 Papacy 192 
 
 should be taught history of 
 Papacy 203 
 
 ZODIAC, planting in signs 
 of the 69 
 
 Zurichers 101 
 
 Zwingli, began of his own 
 
 volition 105 
 
 limitations of 215 
 
 JBwinglians 101 
 
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