The first Lesson for the morning service (Joel ii.) contains the prediction of the descent of the HOLY SPIRIT, the actual completion of which prediction the Church on this day looks forward to commemorate on the ensuing Sunday. The second Lesson (John xvii.) is part of the animating prayer of CHRIST for his disciples, that they might be sanctified and preserved in unity by that SPIRIT of truth which was to descend upon them. The first Lesson for the evening service (Zeph. iii.) is principally occupied in celebrating the salvation which was to be conferred upon the Church the spiritual Zion; which salvation was completed, when CHRIST, ascending into heaven, became the “king of” his spiritual “Israel”; and sent the HOLY GHOST, through whose mighty power his people are to be gathered and redeemed from their captivity to sin and Satan, and made “a praise throughout the earth.” The second Lesson for the evening (2 Thes. iii. 1-17) directs us to pray, that the “word of GOD may have free course, and be glorified”; which we may be assured will take place, through the powerful operations of the HOLY GHOST, whose coming we are soon to commemorate; and also exhorts us “patiently to wait for the coming” of that blessed Saviour who has ascended into heaven; and “not to be weary in well-doing,” since we have the prospect of a glorious reward in heaven.

The Collect prays for the descent of “the HOLY GHOST to comfort, and to exalt us to heaven, whither our Saviour CHRIST has gone before”; the Epistle exhorts us to make a good use of all the gifts of the HOLY GHOST; and the Gospel contains the promise of this blessed Comforter.

During this week, the apostles and disciples continued in the lively expectation of the Comforter, and in earnest prayer for him; on which account this week has been styled the Week of Expectation.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 103-104. 1859.]

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.]