‘Almighty God, we beseech thee graciously to behold this thy family, for which our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked men, and to suffer death upon the cross, who now liveth and reigneth with thee and the Holy Ghost ever one God, world without end. Amen.’
In the second we pray:—
‘Almighty and everlasting God, by whose Spirit the whole body of the Church is governed and sanctified: Receive our supplications and prayers, which we offer before thee for all estates of men in thy holy Church, that every member of the same, in his vocation and ministry, may truly and godly serve thee; through our Lord and Saviour Jesus Christ. Amen.’
In the third we pray:—
‘O merciful God, who hast made all men, and hatest nothing that thou hast made, nor wouldest the death of a sinner, but rather that he should be converted and live: Have mercy upon all Jews, Turks, Infidels, and Hereticks, and take from them all ignorance, hardness of heart, and contempt of thy Word; and so fetch them home, blessed Lord, to thy flock, that they may be saved among the remnant of the true Israelites, and be made one fold under one shepherd, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, world without end. Amen.’
Now these collects give us the keynote of Good Friday; they tell us what the Church wishes us to think of on Good Friday.
We are to think of Christ’s death and passion. Of that there is no doubt.
But we need not on Good Friday, or perhaps at any other time, trouble our minds with the unfathomable questions, How did Christ’s sacrifice take away our sins? How does Christ’s blood purge our conscience?
Mere ‘theories of the Atonement,’ as they are called, have very little teaching in them, and still less comfort. Wise and good men have tried their minds upon them in all ages; they have done their best to explain Christ’s sacrifice, and the atonement which he worked out on the cross on Good Friday: but it does not seem to me that they have succeeded. I never read yet any explanation which I could fully understand; which fully satisfied my conscience, or my reason either; or which seemed to me fully to agree with and explain all the texts of Scripture bearing on this great subject.
But is it possible to explain the matter? Is it not too deep for mortal man? Is it not one of the deep things of God, and of God alone, before which we must worship and believe? As for explaining or understanding it, must not that be impossible, from its very nature?