HOLY SATURDAY

The Tenebrae or Matins, with the other Canonical hours for this day, are consecrated to the memory of our Lord in his sepulchre ; at Mass he is represented to the faithful as coming out of the grave, and triumphing over death by his resurrection. The word Night, used in the Benediction of the PaschalCandle, in the Collect of the Mass, in the Preface and Communicantes, shows that the Office and Mass should be said the following night, as used to be the custom, to honor the time of our Saviour's resurrection, which happened during this night. So also the whole service is the climax in the sequence of the Tenebrae offices, as is seen in what follows.

The Altars, deprived of their ornaments on Maundy-Thursday, are again clothed with them, and a new Fire is blest, to illuminate them. The Office begins with lighting a triple candle, which is emblematic of the Light of Christ, and signifies that the faith of the blessed Trinity proceeds from the light communicated to us by Christ risen from the dead. The Paschal-Candle, blest in the next place by the Deacon, is a figure of the Body of Jesus Christ, and, not being lighted at first, represents him dead; and the five blessed Grains of Incense fixed in it denote the aromatic spices that embalmed him in the sepulchre. The lighting of the Paschal-Candle is a representation of his rising again to a new life; and the lighting of the lamps, and other candles afterwards,

teaches the faithful that the resurrection of the Head will be followed by that of the members.

After this ceremony, the Church disposes the Catechumens for a worthy receiving of baptism; for which purpose she reads twelve Lessons out of the Old Testament called Prophecies, and after each says a solemn Prayer; by both of which she not only instructs them in the effects and fruit of that sacrament, but begs for them, of Almighty God, all the advantages of it. The Church could not have appointed a more suitable time for the solemn administration of our Lord's resurrection. As He was laid in the sepulchre truly dead, and came out again truly alive, so the sinner is buried in the baptismal water as in a mystical grave, and is taken out again animated with a new life of grace. For we are buried with him by baptism unto death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life (Rom. 6. 4.).

Before the administration of the sacrament the Baptismal Font is blest with ceremonies that are full of mysteries. 1. The Priest divides the water in the form of a cross, to teach us that it confers grace and sanctity by the merits of Christ crucified. 2. He touches the water with his hand, praying that it may be free from all impressions of evil spirits. 3. He signs it thrice with the sign of the cross, to bless it in the name of the Holy Trinity. 4. He separates it with his hand, and casts out some of it towards the four parts of the world, to instruct us that the grace of Baptism, like the rivers of paradise, flows all over the earth. 5. He

breathes thrice upon it in the form of a cross, desiring God to bless it with the infusion of his holy Spirit, that it may perceive the virtue of sanctifying the soul. 6. He plunges the Paschal-Candle thrice into it praying that the Holy Ghost may descend upon it, as he did at the baptism of Christ in the waters of Jordan. 7. He mixes holy Oil and Chrism with it, to signify that baptism consecrates us to God, and gives spiritual strength to wrestle with and overcome all the enemies of our soul.

After the benediction of the font, the sacrament of baptism is solemnly administered to such as are prepared for it; and then the Litany and Mass are sung to obtain of God that the new baptized may persevere in the grace they have received. Incense is used at the Gospel, to represent the perfumes carried by the women to our Saviour's monument; but no lights are carried, as at other times, because they and the Apostles did not yet believe in his resurrection; for which reason the Creed is also not said. The Offertory, the kiss of peace, and the Antiphon, called the Communion, are omitted, because the faithful did not receive the blessed Eucharist at this Mass, but waited till Easter-day.

THE HOLY SABBATH

Commonly called

EASTER-EVEN

AT MATINS

[Said as part of Tenebrae on Good Friday evening.]

Nocturn I.

Antiphon. I will lay me down tin peace, and take my rest.

Psalm 4. Cum invocarem.

EAR me when I call, O God of my righteousness: * thou hast set me at liberty when I was in trouble; have mercy upon me, and hearken unto my prayer.

O ye sons of men, how long will ye blaspheme mine honor? * and have such pleasure in vanity, and seek after falsehood.

Know this also, that the Lord hath chosen to himself the man that is godly when I call upon the Lord he will hear me.

Stand in awe, and sin not :* commune

with your own heart and in your chamber, and be still.

Offer the sacrifice of righteousness, * and put your trust in the Lord.

There be many that say, Who will show us any good?

Lord, lift thou up the light of thy countenance upon us.

Thou hast put gladness in my heart, * since the time that their corn and wine and oil increased.

I will lay me down in peace and take my rest for it is thou, Lord, only, that makest me dwell in safety.

Antiphon. I will lay me down in peace, and take my rest.

Antiphon. He shall dwell in thy tabernacle : ✶ he shall rest upon thy holy hill.

Psalm 15. Domine, quis habitabit?

ORD, who shall dwell in thy tabernacle? * or who shall rest upon thy holy hill?

Even he that leadeth an uncorrupt life, and doeth the thing which is right, and speaketh the truth from his heart.

He that hath used no deceit in his tongue, nor done evil to his neighbor, * and hath not slandered his neighbor.

He that setteth not by himself, but is lowly in his own eyes; and maketh much of them that fear the Lord.