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.]

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.]

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

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

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

The first Lesson for Monday morning contains the history of GOD’S sending to the Israelites manna, or bread from heaven–which was a type of our blessed SAVIOUR, who was the bread of life that came down from heaven. The first Lesson for Monday evening is the chapter of Job which contains the remarkable declaration of his faith in a resurrection. The second Lesson for the morning contains an historical account of the resurrection of CHRIST. And the second Lesson for the evening recites the remarkable cure which Peter wrought by the name of JESUS on the lame man–a proof that CHRIST was indeed risen from the dead, and vested with Almighty power.

The first Lessons for Tuesday morning and evening celebrate the goodness and power of GOD in that everlasting redemption which was assured to us by the resurrection of CHRIST. And the second Lessons relate also to the subject of the resurrection.

The Epistles and Gospels all set forth and establish the resurrection of CHRIST.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 98-99. 1859.]

The Church, supposing us eager to celebrate the joyful event of the Saviour’s resurrection, begins her office of praise, as soon as the absolution is pronounced, with anthems proper to the day; exciting her members to call upon one another “to keep the feast; for the CHRIST our Passover is sacrificed for us; and is also risen from the dead, and become the first fruits of them that slept.”

The Psalms for the morning service are the 2d, 57th, and 111th. The 2d psalm is a prophetical representation of the inauguration of the Messiah, in his regal and sacerdotal office, after he had been persecuted and crucified. The 57th psalm, in a mystical sense, celebrates CHRIST’S triumph over death and the grave. The 111th psalm is a thanksgiving for the marvellous works of redemption, of which the resurrection of CHRIST is the chief.

The Psalms for the evening service are the 113th, 114th, and 118th. The first was designed to set forth the admirable providence of GOD, which was never more discernible than in the great work of our redemption. The second is a thanksgiving for the deliverance of Israel out of Egypt; and event typical of our deliverance from death and hell. The last was composed after the ark was brought to Jerusalem; but it was secondarily intended to prefigure our Saviour’s resurrection, to which it is applied both by St. Matthew and St. Luke.*

The first Lessons for the morning and evening service contain an account of the Passover, and the deliverance of the Israelites from Egypt; the one prefiguring CHRIST, who is our passover; the other our deliverance from the dominion of death and hell. The Gospel, and the second Lesson for the evening, give us full evidence of CHRIST’S resurrection; and the Epistle, and second Lesson for the morning, teach us what use we should make of it.

* Matt. xxi. 42.  Acts iv. 11.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 97-98. 1859.]

Though the Church recites in the Epistle for the day, the passage which is often applied (doubtless improperly) to prove CHRIST’S descent into the place of torment, to proclaim there the triumphs of his cross; yet from the rubric before the Apostles’ Creed, it appears that by CHRIST’S descent into hell, she means his descent into the place of departed spirits.

The Church on this day directs us to private acts of meditation and abstinence; and calls us, in her public service, to a consideration of the glorious consequences of our Saviour’s death, burial, and resurrection, which are set forth in the Lessons, Epistle, and Gospel for the day.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 96-97. 1859.]

This day, sacred to the commemoration of our Saviour’s sufferings, has been observed from the very first age of Christianity, as a day of the strictest fasting and humiliation. The grief and affliction which Christians on this day express, arise from a sense of the evil and guilt of their sins, which drew upon their blessed Redeemer the painful and shameful death of the cross.

On this day all the pursuits of business should be suspended; the service of the Church devoutly attended; and the intervals of public worship devoted to holy meditation on the sufferings of CHRIST, and to other pious exercises. By abstinence, self-denial, and humiliation, we should seek to testify our sympathy in the sufferings of our LORD, and our lively sorrow for our sins which occasioned his sufferings. There can be no greater evidence of insensibility and ingratitude, than to spend the day sacred to the sufferings of CHRIST, in the usual pursuits of business or pleasure.

The Psalms for the day* were composed by David in times of the greatest calamity and distress, and do all mystically refer to the sufferings and death of CHRIST. The twenty-second Psalm particularly, was in several passages literally fulfilled in the sufferings of CHRIST. The first Lesson for the morning (Gen. xxii.) contains, in the history of the intended sacrifice of Isaac, a striking type of the oblation made this day by the SON of GOD, and a lively illustration of the infinite love of GOD in the redemption. The second Lesson for the morning (John xviii.) recounts some of the circumstances which attended the betrayal of CHRIST by Judas, and the trial before the bar of Pilate. The first Lesson for the evening (Isaiah lii. 13, and liii.) contains a striking and affecting prophecy of the passion of CHRIST, and of the benefits which the Church thereby receives. And the second Lesson (Philipp. ii.) contains an affecting exhortation to the virtues of humility and unity from the example of CHRIST, in humbling himself for us to the death of the cross; and contrasts the humiliation of CHRIST with his pre-existent dignity.

The Collects for the day implore the mercy and blessing of GOD upon the Church which the Son of GOD redeemed, and humbly beseech him to bring all mankind into his spiritual fold. The Epistle proves, from the insufficiency of the Jewish sacrifices, that they only typified a more sufficient one, offered by the Son of GOD, who, by one oblation of himself upon the cross, did complete all the other sacrifices, and make full satisfaction for the sins of the whole world. The Gospel for this day is taken out of St. John, because he was the only one who was present at the passion, and stood by the cross when others fled. The passion is thus represented to us by one who saw it, and from whose example we may learn not to be ashamed or afraid of the cross of CHRIST.

* Morning, Psalms xxii. xl. liv.  Evening, Psalms lxiv. lxxxviii.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 91-96. 1859.]

The Gospel for the day is suitable to the season, treating of our Saviour’s passion; and the Epistle contains an account of the institution of the LORD’S Supper.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service, 91. 1859.]