Such were the struggles which the champion of the word of God had to maintain at the outset of his career. But these combats with the leaders of society, these academical disputes, are of small account with the Christian. Human doctors imagine they have gained the noblest of triumphs if they succeed in filling some newspapers and some saloons with the noise of their systems. As it is with them more an affair of self-love, or party spirit, than of good to humanity, this worldly success satisfies them. Accordingly, their labours are only a smoke, which, after blinding us, passes off and leaves no trace behind. Neglecting to introduce their fire among the masses of the population, they do nothing more than make it skim along the surface of society. It is not so with the Christian. His object is not success in a coterie, or an academy, but the salvation of souls. He therefore willingly avoids the brilliant skirmishing, which he might carry on at his ease with the champions of the world, and prefers the obscure labours which carry life and light into rural cottages, and the lanes of cities. Thus did Luther, or rather according to the precept of his Master, _he did the one, without leaving the other undone_. While combating inquisitors, university chancellors, and masters of the sacred palace, he strove to diffuse sound religious knowledge among the multitude. With that view, he at this time published different popular writings, such as his _Discourses on the Ten Commandments_, delivered two years before in the church of Wittemberg, and which we have already noticed; and his _Exposition of the Lord's Prayer, for simple and ignorant laymen_.[447] Who would not like to know how the Reformer then addressed the people? [447] Luth. Op. Leips. vii, p. 1086. We will quote some of the words which he sent, as he says, in the preface to the second of these works, "to course the country." Prayer, that inward act of the heart, will doubtless ever be one of the points with which a reformation in heart and life must commence, and, accordingly, it early engaged the attention of Luther. It is impossible, in a translation, to keep up his energetic style, and the vigour of a language which was formed so to speak, as it fell from his pen; however, we will try. "When you pray," says he, "have few words, but many thoughts and affections, and, above all, let these be profound. The less you speak, the better you pray. Few words and many thoughts make the Christian, many words and few thoughts, the pagan. "Seeming and bodily prayer is that muttering of the lips, that external babble, which comes forth without attention, striking the eyes and ears of men; but prayer in spirit and in truth is the inward desire, the emotions, and sighs which proceed from the depths of the heart. The former is the prayer of hypocrites, and of all who trust in themselves. The latter is the prayer of the children of God, who walk in his fear."