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common: for then it will soon degenerate into mere form or superstition: but wish you to observe it as you shall have special occasion, and when ordinary seeking of God is not likely to prevail.

It is indifferent which of the six days you set apart for fasting. Let it be as shall best suit with your occasions. As for the Lord's day, though it cannot be denied but that if the present necessity require, you may fast upon that day, neither can I utterly deny servants, and such as are under the power of others (if they can have no other time) sometimes to make choice of that day; yet because the Sabbath is a day of Christian cheerfulness, and fasting is somewhat of the nature of a free-will offering, I think you will do best to set such a day apart to yourself for fasting, which is more your own, and not the Lord's day.

The Scripture has not determined how long a continued fast should be kept. We have examples that some have fasted a longer time, as three days, Esther iv. 16; some a shorter, but none less than one day, Judges xx. 26. In hotter countries they could, without injury to health, abstain from food longer than we can who live in a colder; but I think the body cannot usually be sufficiently afflicted through want of food in less time than one day.

Thus I have proved religious fasting to be a Christian duty. And have showed what it is; who should and may fast, when and how long. It remains that I show you how you may keep a fast acceptable to God, and profitable to yourself, which is the principal thing to be regarded in a fast. And this I do the rather, because many well affected Christians have professed that they would gladly set about the duty, but ingenuously confess that they know not how to do it, and (in particular) how to be intent and spiritually employed, for want of matter, for a whole day together. But of this in the next section.