The Contemporary Review, Volume 36, December 1879 - The Original Classic Edition

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And to declare that we have such a loving Father, whose mercy is over all His works, and whose will and law is so lovely and lovable that it is sweeter than honey, and more precious than gold, to those who can 'taste' and 'see' that the Lord is Good—this, surely, is a most pleasant and glorious good message and spell to bring to men—as distinguished pg 544 from the evil message and accursed spell that Satan has brought to the nations of the world instead of it, that they have no Father, but only 'a consuming fire' ready to devour them, unless they are delivered from its raging flame by some scheme of pardon for all, for which they are to be thankful, not to the Father, but to the Son. ...I say, especially, the most eager preachers; for nearly the whole Missionary body (with the hottest Evangelistic sect of the English Church) is at this moment composed of men who think the Gospel they are to carry to mend the world with, forsooth, is that, 'If any man sin, he hath an Advocate with the Father;' while I have never yet, in my own experience, met either with a Missionary or a Town Bishop who so much as professed himself 'to understand what the will of the Lord' was, far less to teach anybody else to do it; and for fifty preachers, yes, and fifty hundreds whom I have heard proclaiming the Mediator of the New Testament, that 'they which were called might receive the pg 548 promise of eternal inheritance,' I have never yet heard so much as one heartily proclaiming against all those 'deceivers with vain words' (Eph. v. 6), that 'no covetous person which is an idolator hath any inheritance in the kingdom of Christ, or of God;' and on myself personally and publicly challenging the Bishops of England generally, and by name the Bishop of Manchester, to say whether usury was, or was not, according to the will of God, I have received no answer from any one of them.1 ...And is it not for want of this special directness and simplicity of petition, and of the sense of its acceptance, that the whole nature of prayer has been doubted in our hearts, and disgraced by our lips; that we are afraid to ask God's blessing on the earth, when the scientific people tell us He has made previous arrangements to curse it; and that, instead of obeying, without fear or debate, the plain order, 'Ask, and ye shall receive, that your joy may be full,' we sorrowfully sink pg 552 back into the apology for prayer, that 'it is a wholesome exercise, even when fruitless,' and that we ought piously always to suppose that the text really means no more than 'Ask, and ye shall not receive, that your joy may be empty?'