Lent, in the old Saxon, signifiying the Spring, has been applied to the Spring Fast, or the time of humiliation observed by Christians before the Festival of Easter.

The fast, probably like other Christian observances, is of Jewish origin, corresponding with the preparation of the Jews for the yearly Expiation; their humiliation being forty days before the expiation, and ours is forty days before the expiation of the sins of the world by the death of CHRIST.

From the very first ages of Christianity, it was customary for Christians to set apart some time for mortification and self-denial, in memory of the sufferings of CHRIST, and to prepare for the solemn feast of Easter.

This solemn season is limited to forty days, because the number forty was very anciently appropriated to seasons of repentance and humiliation. This was the number of days during which GOD covered the earth with the deluge (Gen. vii. 4.); the number of years in which the children of Israel did penance in the wilderness (Num. xiv. 34.); the number of days Moses fasted in the mount (Deut. ix. 9.), and Elijah in the wilderness (1 Kings xix. 8.); the Ninevites had this number of days allowed for their repentance (John iii. 4.); and our LORD, when he was pleased to fast in the wilderness, observed the same length of time (Matt. iv. 2.).

This season of humiliation was observed by the primitive Christians with the most rigid strictness. No marriages were allowed. Their festivals were transferred from the ordinary week days to Sunday or Saturday; which last day, among the eastern Christians, was a festival like Sunday. Except on these two days, the Eucharist was not consecrated during Lent; that being an act more suitable to Festivals than Fasts. The primitive Christians, during this season, exhibited every external mark of deep penitence and sorrow, particularly abstinence and fasting. They extended the fasting on every day in Lent beyond the hour of three in the afternoon, at which time other fasts ended, to the evening.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 85-86. 1859.]

Sunday being the day on which we commemorate the resurrection of our Saviour, does not allow of fasting. If, then, the six Sundays are deducted out of the six weeks of Lent, there remain only thrity-six days of fasting. To make up, therefore, the number of forty, four days are added from teh week preceding, which makes Wednesday the first day of Lent, called Ash Wednesday.

This name is derived from the custom that prevailed in the primitive Church, for penitents at this time to expression their humiliation, by lying in sackcloth and ashes. By the coarseness of sackcloth, they ranked themselves among the meanest and lowest conditions of men. By ashes, and sometimes earth cast upon their heads, they made themselves lower than the lowest of the creatures of GOD, and put themselves in mind of their mortality, which would reduce them to dust and ashes.

In the primitive Church, such persons as stood cnovicted of notorious crimes, were on this day put to open penance. They were excommunicated by the Bishop, and not admitted to reconciliation with the Church, until after the most public testimonies of sorrow and repentance, and the greatest signs of humiliation.

On this day some solemn forms of supplication and humiliation, taken from the Commination Service of the Church of England, are appointed to be used at Morning Prayer; and six of the penitential Psalms of David are appointed to be used instead of the Psalms for the day. The first Lesson for the morning, taken from Isaiah, displays the guilt and depravity of man, and concludes by pointing out to him the way of salvation through a Redeemer. The second Lesson, from St. Luke, is an excellent summary of our Saviour’s sermon on the mount; and enforces those Christian graces and virtues, without which all expressions of penitence are empty and vain. The first Lesson for the evening contains an animating encouragement to repentance, in GOD’S declaration of mercy to the Ninevites; and the second Lesson enforces the same duty, by displaying the second coming of CHRIST to judge the world. The Epistle and Gospel caution us against resting in external expressions of sorrow, while our hearts are devoid of the emotions of real contrition. Thus admirably calculated is the service of the day to enforce the duties of humiliation and repentance.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 86-88. 1859.]

The first Sunday in Lent being called Quadragesima, being the fortieth day before Easter; the three preceding Sundays were denominated, from the next round numbers, Quinquagesima, fiftieth; Sexagesima, sixtieth; and Quinquagesima, seventieth day before Easter.

The design of the Church in these Sundays is to call us from the feasting and joy of Christmas, to prepare for the fasting and humiliation proper for the approaching season of Lent; to bring us from thinking on the manner of CHRIST’S coming into the world, to reflecting on the cause of it, our own sins and miseries; that so, being convinced of the reasonableness of punishing and mortifying ourselves for our sins, we may the more strictly and religiously apply ourselves to the duties of humiliation, mortification, and repentance, during the season of Lent.

The Epistles for each of these three days are taken out of St. Paul’s Epistles to the Corinthians. The first two persuade us to acts of mortification and penance, by proposing to us St. Paul’s example. And because all acts of self-denial, unless founded upon charity, or in a principle of love to GOD and submission to his institutions, profit nothing; the Church, in the Epistle for Quinquagesima Sunday, sets before us this exalted virtue of Christian love and unity. The design of the Gospels is the same with that of the Epistles.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 82-83. 1859.]

The festivals more properly belong to our blessed Saviour, though they also relate to the Virgin. The Annunciation relates to his incarnation, and the Purification to his presence in the temple.

The Epistle for the Purification contains a prediction of the first advent of the Messiah, when he should come to his temple; which prediction was fulfilled at the presentation of CHRIST in the temple of which the Gospel gives an account.

The Epistle for the Annunciation contains the prophecy in Isaiah concerning the miraculous birth of CHRIST; and the Gospel recites the fulfillment of this prediction.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 84. 1859.]

St. Paul is not commemorated, as the other Apostles are, by his death or martyrdom, but by his conversion; because, as it was wonderful in itself, so it was highly beneficial to the Church of CHRIST. By his indefatigable labors he contributed very much to the propagation of the Gospel throughout the world; and while other Apostles has their particular provinces, he had the care of all the Churches.

The Epistle relates to the conversion of St. Paul; and the Gospel exhibits the eminent reward of those who, like this Apostle, shall steadily adhere to the Saviour, and labor in his service.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 83. 1859.]