The perfect man keeps every feast at all times
If anyone objects to this by pointing to our own customs on set days, the Lord’s days, the days of Preparation, the Passover, or Pentecost, we must answer this too: the perfect man, who is always in the words, the works, and the thoughts of the Word of God, the One who is Lord by nature, is always in His days and always keeps the Lord’s days. Moreover, since he is always preparing himself for true life, abstaining from the pleasures of life that deceive the many, not feeding “the mind of the flesh” (Romans 8:6), but beating his “body” and bringing it into subjection (1 Corinthians 9:27), he always keeps the days of Preparation.
Further, he who has understood that “Christ, our Passover, has been sacrificed” (1 Corinthians 5:7), and that we must keep the feast (1 Corinthians 5:8) by eating of the flesh of the Word (John 6:53), never fails to keep the Passover, which means the crossing-over. For he is always crossing over, in his reasoning and in every word and every action, from the affairs of this life to God, and hastening toward His city.
Besides this, he who can say with truth, “We have risen with Christ” (Colossians 3:1), and also, “He raised us up with Him and seated us with Him in the heavenly places in Christ” (Ephesians 2:6), is always in the days of Pentecost. This is above all so when, like the apostles of Jesus, he has gone up “into the upper room” (Acts 1:13) and gives himself to supplication and “prayer” (Acts 1:14), so as to become worthy of “the rushing of a mighty wind” from heaven (Acts 2:2), a wind that uses its might to wipe out the wickedness among men and all that comes from it, and worthy also of some share in a tongue of fire from God (Acts 2:3).
Greek
Ἐὰν δέ τις πρὸς ταῦτα ἀνθυποφέρῃ τὰ περὶ τῶν παρ᾿ ἡμῖν κυριακῶν ἢ παρασκευῶν ἢ τοῦ Πάσχα ἢ τῆς Πεντηκοστῆς δι᾿ ἡμερῶν γινόμενα, λεκτέον καὶ πρὸς τοῦτο ὅτι ὁ μὲν τέλειος, ἀεὶ ἐν τοῖς λόγοις ὢν καὶ τοῖς ἔργοις καὶ τοῖς διανοήμασι τοῦ τῇ φύσει κυρίου λόγου θεοῦ. ἀεί ἐστιν αὐτοῦ ἐν ταῖς ἡμέραις καὶ ἀεὶ ἄγει κυριακὰς ἡμέρας· ἀλλὰ καὶ ἀεὶ παρασκευάζων ἑαυτὸν πρὸς τὸ ἀληθινῶς ζῆν καὶ ἀπεχόμενος τῶν τοῦ βίου ἡδέων καὶ τοὺς πολλοὺς ἀπατώντων καὶ μὴ τρέφων „τὸ φρόνημα τῆς σαρκὸς“ ἀλλ᾿ ὑπωπιάζων αὑτοῦ „τὸ σῶμα“ καὶ δουλαγωγῶν ἀεὶ ἄγει τὰς παρασκευάς. ἔτι δὲ ὁ νοήσας ὅτι „τὸ πάσχα ἡμῶν ἐτύθη Χριστὸς,“ καὶ χρὴ ἑορτάζειν ἐσθίοντα τῆς σαρκὸς τοῦ λόγου, οὐκ ἔστιν ὅτε οὐ ποιεῖ τὸ πάσχα, ὅπερ ἑρμηνεύεται διαβατήρια, διαβαίνων ἀεὶ τῷ λογισμῷ καὶ παντὶ λόγῳ καὶ πάσῃ πράξει ἀπὸ τῶν τοῦ βίου πραγμάτων ἐπὶ τὸν θεὸν, καὶ ἐπὶ τὴν πόλιν αὐτοῦ σπεύδων. πρὸς τούτοις δὲ ὁ δυνάμενος μετ᾿ ἀληθείας λέγειν· „συνανέστημεν τῷ Χριστῷ“ ἀλλὰ καὶ τό· „συνήγειρε καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ“ ἀεί ἐστιν ἐν ταῖς τῆς Πεντηκοστῆς ἡμέραις, καὶ μάλιστα ὅτε καὶ „εἰς τὸ ὑπερῷον“ ὡς οἱ ἀπόστολοι τοῦ Ἰησοῦ ἀναβὰς σχολάζει τῇ δεήσει καὶ „τῇ προσευχῇ,“ ὡς ἄξιος γενέσθαι τῆς „φερομένης πνοῆς βιαίας“ ἐξ οὐρανοῦ, βιαζομένης ἐξαφανίσαι τὴν ἐν ἀνθρώποις κακίαν καὶ τὰ ἀπ᾿ αὐτῆς, ἄξιος δὲ καί τινος μερισμοῦ γλώσσης ἀπὸ θεοῦ πυρίνης.