And he has farther sanctioned the practice, by giving directions respecting its performance.  We have also examples in the Acts of the Apostles.  The prophets and teachers, in the church at Antioch, fasted before separating Barnabas and Paul as missionaries to the heathen.  And when they obtained elders in the churches, they prayed, with fasting.  Paul, in his epistle to the Corinthians, speaks of their giving themselves to fasting and prayer, as though it were a frequent custom.  You will find, also, in examining the lives of persons of eminent spiritual attainments, that most of them were in the habit of observing frequent seasons of fasting and prayer.  There is a peculiar fitness in this act of humiliation.  It is calculated to bring the body under, and to assist us in denying self.  The length of time it gives us in our closets also enables us to get clearer views of divine things.  But there is great danger of trusting in the outward act of humiliation, and expecting that God will answer our prayers for the sake of our fasting.  This will inevitably bring upon us disappointment and leanness of soul.  This is the kind of fasting so common among Roman Catholics, and other nominal Christians.  But it is no better than idolatry.  Most of the holidays which are usually devoted by the world to feasting-and mirth are very suitable occasions for Christians to fast and pray; and this for several reasons:  (1.) They are seasons of leisure, when most people are disengaged from worldly pursuits. (2.) The goodness of God should lead us to repentance.  Instead of spending these days in mirth over the blessings we have enjoyed, we should be looking into our hearts, to examine the manner in which we have received them; humbling ourselves on account of our ingratitude; and lifting up our hearts and voices in thanksgiving for them. (3.) The first day of the new year, birth-days, &c., are very suitable occasions for renewing our past lives, repenting of our unfaithfulness, making resolutions of amendment, and renewing afresh the solemn dedication of ourselves to God.

When you set apart a day of fasting and prayer, you ought to have in view some definite and particular objects.  The day should be spent in self-examination, meditation, reading the Scriptures, confession of sin, prayer for the particular objects which bear upon your mind, and thanksgiving for mercies received.  Your self-examination should be as practical as possible; particularly looking into the motives of your prayers for the special objects which bear heavily upon your heart.  Your confession of sin should be minute and particular; mentioning every sin you can recollect, whether of thought, word, or deed, with every circumstance of aggravation.  This will have a tendency to affect your heart with a sense of guilt, produce earnest longings after holiness, and make sin appear more hateful and odious.  Your meditations should be upon those subjects which are calculated to give you