CONSIDERATIONS AND EXHORTATIONS TO THE Serious and Religious Observation OF THE Lent-Fast, Enjoined by AUTHORITY. Humbly Proposed in tendency to Promote a Reformation of Manners in the Debauched Age we live in.  
By P. A. Gent.  
Paenitentia vera nunquam sera.  Prov. xxix. 1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. 
LONDON, Printed and are to be Sold by John Nutt, near Stationers-Hall, 1700.   

CONSIDERATIONS AND EXHORTATIONS TO THE Serious and Religious Observation OF THE LENT-FAST.  

BY way of PREFACE, you may please to take notice, That the following Essay is chief transcribed out of a larger Discourse of the Author, printed Anno 1685, at the Death of King Charles II. then Dedicated to my Lord Dartmouth, Master of the Horse to King James II. at his coming to the Crown. The Author humbly conceiving it may not be unseasonable, now we are again entered upon the Lent-Fast: For a word spoken in season, how good is it? Prov. xv. 23. more-especially this following his Christian Considerations for Christmas passed, as a second step made for the Reformation of Manners. For if People would be persuaded religiously to observe the Lent-Fast, it might possibly prove a second step also towards the same good End: Provided also, that those who are eminently engaged in the said Noble Design, would be careful to be of virtuous Conversation themselves, that People may not have this to object truly, what is in our English Porverb, That Vice corrects Sin. For this hath been found to be true, in all Ages of the World, Vivitur Exemplis magis quam Legibus, Men are led more by Example, than by Precept or by Laws.  
And may I, without offence, here mention that Testimony of Dr. Burnet, now Bishop of Salisbury, in his printed Travels into Italy, not long since, That in that great and populous City of Rome, when he was there, there was such a wise Regularity in the Government of it, that deserved great Commendation; for that Public Vices were not to be seen there. I hearty wish that it might be so said of the City of London, who have doubtless a better Reformed Christianity than they at Rome, to be the Foundation of it.  
And now I hope my ensuing Discourse may prove more acceptable, my Design being for promoting so great a Good to us, as the completing of our true Repentance, and the Safety of our Souls, that I have presented what I have discoursed, in miniature, in little, being all circumscribed within one Sheet of Paper.   

THAT a Religious Abstinence and Fasting, in tendency to appease God's Displeasure against a Nation and People, and for the Reforming of Manners, was a Duty always acknowledged both by Jews and Christians, in all Ages of the World; yea, what even Heathens and Mahometans have since consented to.  
As to the Antiquity of the Lent-Fast, and the Observation of it (as a learned Man tells us) it is (like the River Nilus) we can scarce find out its Head, it being mentioned by Ignatius and Irenaeus, two of St. John's Scholars; also by Origen, who lived not long after them; also in the famous Council of Nice, where they mention the Forty Days of Lent as a thing known and long observed before that time. How far our Blessed Saviour did approve of the Performance of this Christian Duty, both by his Practice and Doctrine, is too evident to be denied. But certainly, if we had not the aforesaid Evidence of the Sacred Scriptures and Antiquity, no Man of Reason and Conscience, who believes he hath an Immortal Soul, capable of Eternal Happiness or Misery, Reward or Punishment, can doubt but that the Religious Observation of this Time of Lent, by Fasting, Abstinence, and Self-denial, calling ourselves to an Account of our Lives, serious Consideration, and Repentance, hath a wise and great tendency to the promoting of Piety and Virtue in us; (for, as one tells us, that, in truth, to a good Man, Vita est Reflectio.) And therefore to be most wisely recommended to our Observation, this Holy Time of Lent) in Commemoration of our Great Lord and Master, the Blessed Jesus, his Fasting Forty Days and Forty Nights: Which Intention of the Church is fully expressed in her Collect for the First Sunday in Lent, (viz.)  
O Lord, who for our sakes didst fast Forty Days, and Forty Nights, give us Grace to use such Abstinence, that our Flesh being subdued to the Spirit, we may ever obey thy Godly Motions, in Righteousness and true Holiness to thy Honour and Glory, etc.  
And it is a thing acknowledged by all Men, That the grand Reason and Ground of the Prevalency of Vice and Wickedness in the World, is chief and principally from the want of sober, serious and wise Consideration, (this being most true, That inconsiderate Men are wicked Men.) For Men are led by their sensual Appetites and Passions, which stick close to them, and indeed are so great a part of themselves, that it lays Reason, many times, asleep. It much concerns us to exercise Reason, and serious Consideration, as well as Faith: And it hath been found by Experience (that wise and great Instructor of Mankind) that the strict and religious Observation of this Time of Lent, hath proved to be a mighty Restraint to Irreligion, and Profaneness, and Debauchery; yea, even in those Places where Men are most exquisite in Wickedness: That it hath been matter of Admiration and Wonder to Travellers, to see such a change of Manners, and what an Outward Appearance there is among them of Demureness and Sobriety, Seriousness and Devotion. I shall give it you in the words of that learned and excellent Person of our own Country, Sir Edwin Sandys, in his Europae Speculum, where, speaking of Italy, he saith, That notwithstanding the abounding of Vice among them, yet during the Time of Lent, the People of all sorts are then much reform; no such Blasphemy nor dirty Speaking as before; their Vanity of all sorts laid reasonably aside, their Pleasures abandoned, their Apparel, their Diet, and all things else, composed to Austerity, and a state of Penitence; they have daily then their Preaching, with Collections of Alms, whereto all Men resort; and to judge of them by their outward show, they seem generally to have very great Remorse for their Wickedness; insomuch (saith he) as I must confess, I seemed unto myself in Italy to have best learned the right Use of Lent, and there first to have discerned the great fruit of it, and the Reason for which those Sages in the Church at first did institute it. Neither can I (saith he) easily accord to the Fancies of such, as because we ought at all times to lead a life worthy of our Profession, that therefore it is Superstitious to have any Time wherein to exert or expect it more than other; but do thus rather conceive, that the Corruption of Times, and the Wickedness of Man's Nature, is so exorbitant, that it was a hard matter to hold the ordinary sort of Men, at all times, within the Lists of Piety, Justice and Sobriety: It is fit therefore that there should be one time, at least, in the Year, and that of a reasonable continuance, according to the Practice of all Men, (for even the Jews and Turks have their Lents) to constrain Men, how wicked and wretchless soever, for that time at least, to recall themselves to some more severe Cogitations and Courses, lest Sin having no such Bridle to check it at any time, should at length become headstrong and unconquerable in them; as also to enure Men (though but to a bare show of Virtue) they might afterwards, perhaps, more seriously persist in it.— By this we understand the manner of keeping Lent among the Romanists beyond Seas, especially in Italy, with the worthy Person the Author's judicious Comment thereupon.  
Now surely (I humbly conceive) have we not here, in England, as great Reason to be strict Observers of this Holy Time of Lent, as Foreigners? For is it not too apparent, that Irreligion, Vice, Debauchery and Wickedness increaseth and grows upon us, and that it has need of Restraints to be put upon it, lest it swallow us up? And therefore (I humbly conceive) it much concerns us, instead of rejecting, and laying aside, and profanely scoffing at the strict and religious Observance of this solemn Time of Lent among the Romanists, rather to learn that which is good and commendable in our Adversaries. For shall it be said, that when the whole Christian World are sober and serious, in keeping their Lent-Fast, and humbling their Souls, in consideration of their great Sins and Provocations of the Divine Majesty of Heaven, and spend their Time in Self-denials, and Mortifications, and are upon their Knees humbling their Souls, and with fervent and frequent Prayers interceding with to God for Mercy, that we in England (who would be accounted better, and Reformed Christians) are, instead thereof, taken up with our Feasting and Jollities, if not our Debauches and Excesses, and have so little sense of our great Transgressions and Provocations of God, as to be so far displeased with ourselves for the same, as to deny ourselves now and then a Meal's Meat, or at least somewhat of our Excesses, or from our more pleasant Food, or from taking a revenge upon ourselves, by our Abstinence, for our great Sins and Transgressions, and from spending our Time in sober and serious Consideration of our Ways and Do, and the state of our Souls; and further, by Fasting, adding Force to our Prayers to God for Mercy to ourselves and others, the whole Church and Nation wherein we live; and Praying mightily to God, that so our Sins may not outcry our Prayers?  
Let us further consider, that this Outward Appearance and Face of Religion and Devotion, (although it be but for a time) yet what effect it may have upon Men, we know not; but that it may make some Impression on men's Minds, as to fall in love and liking of sincere and true Piety, so that it may in time prevail upon them to become honest and sincere; and not only lay aside their Folly and Wickedness for a season, but wholly abandon their Lusts: For this Restraint they put upon themselves for a season, must mightily convince them that they have power over themselves to restrain their disordered and vicious Appetites and Lusts for a time; and why not then longer, if they please? It will somewhat inure and accustom them to Self-denial, and Mortification of their Sensual Appetites. And they who deny themselves, if it be only but for a time, will be accounted, however, less wicked than those who will abate nothing of their Wickedness and Excesses at any time, nor apply themselves to the Religious Duties of the Lent-Fast; especially if we consider how far even a formal and hypocritical Fast and Humiliation for a time of a wicked Ahab had acceptance before God, as to his Deliverance from a temporal Judgement, during his Life.  
Let us consider the great Wisdom of the Church, our Mother, in appointing this Lent-Fast; which, if not imposed upon her Children, they (it's to be feared) would very carelessly and slightly pass over the serious Duties of this Time, and possibly never find a season for this necessary Work of a Christian, of considering their Ways, and searching their Hearts, and repenting and humbling themselves, and pouring out their fervent Prayers for God's Pardon, and for the Almighty Assistance of his Grace and Spirit to assist them in their honest Endeavours, as also of consulting a good Spiritual Guide and Director of their Souls (most seasonable at this serious Time to most People) from whom they may receive ghostly Advice and Counsel how to avoid the Temptations and Occasions of Sin for the future, and how to make Satisfaction for Injuries done by them to their Neighbours, and how to frame such holy Resolutions of Amendment of their Lives as may prove effectual; as also to have further the Determination of a faithful and able Guide to determine for them of their own Sincerity, and as to the true state of their Souls, (who are, God knows, too ready to judge too favourably of themselves.) For this Time of Lent may be not improperly considered as a time of entrance into a Course of Physic for our Soul's Health and Safety. And why may not it be as necessary, in point of Prudence and Safety, to procure, and often to consult an able Divine, for our Soul's Health and Welfare, as it is to consult an able Physician for the Health of the Body, or an able Lawyer for the Safety and Security of our Estate? I can see no difference, except it be this, that we think the Concerns of our Souls are least worth our Regard and Care; that any bold Mountebank and unskilful Pretender, may serve the turn. But without all doubt, to make our Repentance true and effectual, to make our Peace with God, to obtain a wise and well-instructed Mind and Conscience in the Affairs of Religion, thereby to possess a spotless and innocent Soul, a good Conscience, an unprejudiced Mind and Understanding in Religion, and the true Fear and Love of God, are doubtless the greatest and richest Happinesses of Humane Life, and will be most certainly introductive to Eternal Happiness, which is insured to us by the Satisfaction and Redemption purchased for us by the precious Blood of our Great Saviour and Redeemer, Jesus Christ, to all sincere Christians who neglect not the Means to attain it.  
Let us (as is before mentioned) consider, that for our Spiritual Improvement and Welfare, this holy Time of Lent was instituted by the Ancient Christian Church (long before Popery appeared in the World:) I humbly therefore conceive it would be a great weakness and folly of us Protestants to discard it for Popish and Superstitious; but rather hearty embrace it, and to endeavour to make those great Advantages to our Souls, by the Primitive Religious Observance of it. For surely the more and better Reform our Religion is that we profess to own, it should make us the more to love God, and our Neighbour, and to have a greater Fervency and Zeal for all Christian Duties, especially those of this Time of Lent; and herein to exceed our Adversaries, the Romanists; for else they, with their more corrupted Christianity, will condemn us for our Abuse of our better Christianity we enjoy.  
Now let us say to ourselves, every one of us, O what a blessed and happy Advantage have I, by this Opportunity now offered unto me by the Care of my Indulgent Mother, the Church of England, in appointing and constituting this Holy Fast of Lent, for the Consideration and Examination of my Heart, and all my Ways, repenting of, and confessing my Sins, and obtaining Pardon for them, and making of my Peace with God, of renewing my Vows and Resolutions of Amendment, of pouring forth my fervent and frequent Prayers, and therein may endeavour after the mortifying my Passions Appetites and Lusts, of quickening my Graces, of consulting a Spiritual Guide of my Soul, and that I may be conformed to the Image of the Blessed Jesus in Holiness, and thereby to be insured of my Eternal Happiness, by participating of the Holy Sacrament of his Body and Blood, at the end of this Holy Fast. How unworthy shall I be, if I neglect to perform those Christian Duties required of me? I will not slight or neglect them: I will religiously spend my Time in diligent Examination of all my Sins, repenting of them, confessing and bewailing them, and so make my firm Resolutions of Amendment; I will certainly cast them off with abhorrence and detestation; I will be serious and wise; I will Fast, and learn now to deny my sensual Appetites and Lusts, and then pray earnestly to God for his Grace and Spirit, which he hath promised to them that earnestly beg it of him, to enable me in my Christian Combat against all my Enemies, the World, the Flesh, and the Devil; I will dispense my Alms liberally, according to my Ability; I will use my utmost endeavour to lay a Foundation in my Soul of the Fear and Love of God, of solid Peace to my Soul, and Mind, and Conscience, of sincere Piety and Virtue: And by this means making this Holy Time of Lent, a time of Traffic for my Souls Concerns and Necessities; and thus answering the End of this Holy Fast, for which it was designed by the Church, and then ply my Devotions, and make use, among others, of that Prayer of a worthy Divine, most excellent and comprehensive, (viz.)  
GRant me, most merciful God, a fervent Zeal, to desire such things as are most acceptable to thee, and a faithful diligence to search after them; give me wisdom to find them, and thy grace to accomplish them, to the praise and glory of thy holy Name. Direct thou my Life, that I may have both knowledge, will and power always to do that which is most pleasing to thee, and most expedient for my own soul. Let my way to thee, O Lord, be sure, straight and perfect, that neither adversity nor prosperity make me fall away from thee; that I be not puffed up with pride with the one, nor driven down into despair with the other, but for the one give thanks, and be with the other armed with patience; that I may rejoice in nothing but that which approacheth near to thee, my blessed Jesus, nor sorry for any thing but that which withdraweth me from thee; that I desire to please or displease none but thee, and for thee; that all transitory things may, for thy sake, be of no reputation with me, and whatsoever is agreeable to thy will, may be delightful to mine, and thou my God above all things; that I may have no joy besides thee, nor desireof any thing but thee. Let all labour delight me that is taken for thee, and all ease be unpleasant that is without thee; make me lift up my heart often to thee; and when I forget thee, give me grace to call to mind my sins with sorrow, and full purpose of amendment. Grant that I may be obedient without contradiction, patiented without murmuring, pure without corruption, humble without counterfeiting, cheerful without levity, sad without dejection, true without doubleness, fearing thee without despair: To do good works, but not to presume, telling my neighbour his fault without flattery, instructing him both by word and example without scorning or taunting. Grant me, most loving Lord, a watchful mind which no worldly thought may divert from thee, a constant spirit which no evil affection or wicked suggestion may withdraw from thee, a heart so stable that no trouble may overcome me, and so free from vice that sin may challenge no place in me. Grant me, O Lord, understanding to know thee, wisdom to find thee, conversation to please thee, that I may faithfully persevere in loving thee to the end, and finally ever enjoy thee. And in respect of thy most grievous Pains suffered upon the Cross for me, that I may willingly suffer penance, and all tribulation for thee. Give me, O Lord, thy grace in this transitory life, and in the world to come make me partaker of the reward, and heavenly joy, through the precious Blood of that Immaculate Lamb our only Saviour and Redeemer, Jesus Christ; To whom, with the Father and the Holy Ghost, Three Persons and One God, be all Honour and glory, World without end. Amen.  
And considering we live in an Age, that the World is become so much Knave (as one speaks) that it is a Crime to be Honest, (although the wise Heathens accounted Honesty the greatest Good, and the only Good) and that Truth and Honesty seems to be fled to Heaven, and that Interest and Profit governs all; let us not forget, in our Prayers, earnestly to beg of God that they may return among us, and that Old England's Honesty may come once again in repute among us, which caused Men to think that Sola honesta utilia, i. e. That only honest things are profitable. So that one Ounce of Honesty was of more worth than a Pound of Cunning: And let us cry out with that wise Heathen, Seneca, O quantum mali est nimium subtilitatis! O what a great mischief is too much Cunning!  
And may I make this further Addition to the former Discourse, being very pertinent to it, and what a worthy Author discourses to us, (viz.) That the great Errand of our coming into the World, is but to prepare ourselves for a better; and that all the Business of a Parish Priest or Minister is not confined to the Pulpit, but that there is other Business (if the People would think of it) wherein to employ Men of that Profession. To tell you what I mean (saith he) not in mine own, but his expressions who knew better what belonged to the Court of Conscience, (meaning the worthy Prelate, Bishop Andrews) who, in his Eighth Sermon of Repentance and Fasting, saith, I take it to be a great Error to think the Fruits of Repentance, and the worth of them, to be a matter any common Man can skill of well enough, needs never ask St. John or St. Paul what he should do, but knows what he should do as well as St. Paul or St. John either; and that it is not rather a matter wherein we need the Counsel and Direction of such as are professed that way: Truly, it is neither the lest nor the last part of our Learning to be able to give an Answer and Direction in this Point; but therefore laid aside and neglected by us, because not sought after by you, and therefore not studied but by very few; because, Nemo nos Interrogat, (i. e.) No body asks us the Question; because it grows quite out of request.  
We have learned, I know not where, a new and shorter course, which Flesh and Blood better like of, viz. in the whole course of our Life, not to be able to set down where, or when, or what we did; when we did that which we call Repenting, and what Fruits there came of it; what those Fruits might be worth; but even a little before death (and that as little as may be) not till the World hath given us over: Lo then, to come to our Quid faciemus, (i. e.) to ask what shall we do, when we are able to do nothing; and than one must come, and (as we call it) speak comfortably to us, that is to say, minister unto us a little Divinity Laudanum, rather stupefactive for the present, than doing any sound good, and so take our leaves, to go meet with Ira ventura, (i. e.) the Wrath to come This way, this fashion of Repenting, St. John knew it not, it is far from his Fructus dignus, (i. e.) worthy Fruit. St. Paul knew it not, it is far from his Opera digna, (i. e.) worthy Works: And I can say little to it, but I pray God it do not deceive us; for it is not good trying Conclusions about our Souls.  
Now, saith the Author, This excellent Discourse is so fair an Item to a tender, pious Christian, from diverting him, and thereby deferring the making of his Accounts even with Heaven, till the Cross or Bed of Sickness call upon him; sure, that's no Time or Place to contest with two such Enemies as Infirmity of Bodies, and of Sins. Unto which another worthy Author adds his Advice, which is, To renounce the Errors and Neglects of the Age we live in, and imitate the Piety of those Christians who lived in the first Ages of the Christian Church, if we will fight well in our Christian Combat.  
And indeed, the Truth of our Repentance is our All; for, as it hath been said, we must have Innocency, or true Repentance, to make us acceptable to God. As for the first, no Man hath it, and therefore we must trust wholly upon the latter.  
I need say no more of this Subject of Repentance, but to advise us all to hearken diligently to what our Mother the Church speaketh to us, and adviseth in her Excellent Liturgy for this Time of Lent.    

An APPENDIX to the preceding Discourse.  
IN my Essay for the Promoting the Religious Observation of the Fast-Day, January the 30th, last passed (being straightened in Time) I could not then fully express my Thoughts, and have therefore annexed them here, (viz.) That in truth, King Charles I. his greatest Crime was, his managing a War against his Rebellious Subjects, to uphold the Church of England, and maintain Episcopacy, according to his Coronation Oath; and accordingly I have heard even that great Presbyterian Divine, Doctor Cornelius Burgess in those times, in his Pulpit, term that Civil War, Bellam Episcopale, the Episcopal War, which it truly was.  
And may I recommend to the perusal of all ingenuous Persons, that excellent Printed Sermon of Dr. Burnet (now Lord Bishop of Salisbury) which he preached at the Savoy Church, January 30. Anno 1674. wherein they will find a sufficient Proof of the great Abilities of Mind of the Royal Martyr, King Charles I. To which if they please to add his Disputation at Newcastle with Mr. Henderson, as also his managing the Personal Treaty at Newport, in the Isle of Wight, Anno 1648. they may be fully satisfied of the little need he had of Dr. Gauden's (or Dr. Bailey's Assistance, who was also said to be the Compiler of the King's Book in former times) and how then, at last, it should fall upon Dr. Gauden, I cannot imagine, when he had no need of any one to assist him, and more especially of Dr. Gauden, who had taken the Covenant, (as is affirmed, and was also a Stranger to him) when it is well known the said Prince had such an Antipathy against such as had taken the Covenant, that he could not be persuaded, at the Isle of Wight, so much as to hear one of those Presbyterian Divines that attended the Parliaments Commissioners there, to Preach before him, although very great and celebrated Preachers, viz. Mr. Martial, Mr. Vines, Mr. caryl, and Mr. Seaman; and he never, all the time of the Treaty, went to Church, but heard his own Bishops and Doctors, who preached to him in the Presence-Chamber; all which I myself knew very well, who was there all the Time of the said Treaty, and some Days after it ended. Which, I humbly conceive, makes it incredible that the King should admit of Dr. Gauden to be a Guide of his Conscience. But to say no more, but to end this Controversy, What can be the meaning of the great Bustle about it, and those concerned therein, except it be to blacken the Royal Martyr, and his Sacred Memory, that they may whiten Bradshaw, and the rest of the wicked Regicides; which, if so, let them take the glory of it to themselves, who delight in it: God grant that all good and honest Christians may be free from having a Hand in the same: For he that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord, Prov. xvii. 15. Considering also that excellent Observation of a worthy Author, That Innocency hath the nearest Resemblance of God; and therefore to injure Innocence, is more-especially to injure God himself.  
FINIS.