The commemoration of CHRIST’S Ascension at the expiration of forty days after the resurrection, has always been observed as a festival in the Church.

The Psalms for the morning service are the 8th, 15th, and 21st. The 8th psalm, which is employed in magnifying GOD for his goodness to mankind, may be prophetically applied to the greatest of all mercies, that of exalting our human nature, by the SON OF GOD assuming our flesh, and ascending with it to heaven.* The 15th psalm represents the Saviour, the only person who possessed the perfection of righteousness displayed in the psalm, as ascending “the holy hill,” the highest heavens, of which mount Zion was a type. In the 21st psalm, which was plainly fulfilled in the Saviour’s ascension, the Church celebrates the glory and stability of his kingdom, his triumphant victory over his “enemies” and his glorious “exaltation in his own strength” as GOD, who was abased in much weakness as man.

The Psalms for the evening service are the 24th, 47th, and 103d. The 24th psalm was written on occasion of the moving of the ark to Mount Zion, and is supposed to have been sung as the solemn procession ascended the hill; it is prophetically applied to the establishment of the Christian Church, and to CHRIST’S ascension into heaven. The 47th psalm alludes to the ascent of the ark, which we spiritually apply to the ascent of our LORD. The 103d psalm is an animating act of thanksgiving to GOD for his mercy and love to mankind; the greatest display of which was this day afforded, in his merciful acceptance of the intercession of his Son JESUS, who this day went to heaven to plead the merits of his blood in our behalf.

The first Lesson for the morning service (2 Kings ii.) contains the history of the taking up of Elijah into heaven, and his conferring a double portion of his spirit on Elisha; which may prefigure our Saviour’s ascension, and the sending down of the fullness of his SPIRIT on the apostles and disciples. The first Lesson for the evening (Deut. x.) records the ascent of Moses in the mount, to receive the law from GOD, in order to deliver it to the Jews; which event was a type of our Saviour’s ascension into heaven, to send down the law of faith, the perfection and consummation of the old law. The second Lessons, and the Epistle and Gospel, are all obviously appropriate to the day.

* Heb. Ii. 6, &c.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 101-103. 1859.]

The Rogation Days are the Monday, Tuesday, and Wednesday before Holy Thursday, or the Ascension of our LORD.

About the middle of the fifth century, Mamericus, Bishop of Vienne, upon the prospect of some dreadful calamities that threatened his diocese, appointed that extraordinary supplications, accompanied with fasting, should be offered up to GOD, on the Monday, Tuesday, and Wednesday before the festival of the Ascension. Rogations being the Latin name given to these supplications, the days on which they were offered were called Rogation days; and the observance of them soon became general in the Church.

The design of the Church, in enjoining these days to be observed, is, not only to prepare us to celebrate with proper devotion our Saviour’s ascension; but also to appease GOD’S wrath, that so he may be pleased to avert the judgments which our sins have deserved; and that he may vouchsafe to bless the fruits with which the earth is at this time covered.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 100-101. 1859.]

The Epistle, taken from St. James, exhorts to patience under afflictions and trials, which assailed, with the greatest severity, the apostles and primitive disciples. And the Gospel records the conversation of our Saviour with St. Philip at the last supper.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 100. 1859.]

The Epistle and Gospel inculcate the necessity of our firm adherence to that Saviour whose life and doctrines are recorded by this Evangelist and others.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 100. 1859.]

The Sundays after Easter all relate to the resurrection of CHRIST, and the promise of the COMFORTER. Accordingly, these glorious causes of joy and exultation are the principal subjects of all the Gospels from Easter to Whitsuntide. The Epistles exhort us to seek diligently those holy graces and virtues which alone can entitle us to the glorious rewards which CHRIST, by his resurrection, hath assured to all his faithful servants. On the first Sunday after Easter, being the octave of Easter, there used to be a repetition of part of the service of Easter-day; and, hence, this Sunday being celebrated in like manner as that Feast, but in a low degree, obtained the name of Low Sunday.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 99-100. 1859.]