The second condition is rigid self-denial. Fasting is the expression of the purpose to control the lower life, and to abstain from its delights in order that the life of the spirit may be strengthened. As to the outward fact, it is nothing--it may be practised or not. If it be, it will be valuable only in so far as it flows from and strengthens that purpose. And such vigorous subordination of all the lower powers, and abstinence from many an inferior good, both material and immaterial, is absolutely necessary if we are to have any wholesome strength of faith in our souls. In the recoil from the false asceticism of Roman Catholicism and Puritanism, has not this generation of the Church gone too far in the opposite direction? and in the true belief that Christianity can sanctify all joys, and ensure the harmonious development of all our powers, have we not been forgetting that hand and foot may cause us to stumble, and that we had better live maimed than die with all our limbs? There is a true asceticism, a discipline--a 'gymnastic unto godliness,' as Paul calls it. And if our faith is to grow high and bear rich clusters on the topmost boughs that look up to the sky, we must keep the wild lower shoots close nipped. Without rigid self-control and self-limitation, no vigorous faith. And without them no effectual work! It is no holiday task to cast out devils. Self-indulgent men will never do it. Loose-braced, easy souls, that lie open to all the pleasurable influences of ordinary life, are no more fit for God's weapons than a reed for a lance, or a bit of flexible lead for a spear-point. The wood must be tough and compact, the metal hard and close-grained, out of which God makes His shafts. The brand that is to guide men through the darkness to their Father's home must glow with a pallor of consuming flame that purges its whole substance into light. This kind goeth not out but by prayer and fasting.