To Iain Murray, this was not a happy development. To illustrate Murray's perspective on the implications of their influence, I'll offer in this post and a couple more to follow a few extended quotations from the last chapter, "The Aftermath at the Metropolitan Tabernacle":
Dixon's ministry illustrates how different from Spurgeon's was the new evangelical outlook. In the vocabulary of the Puritan school, revivals were extraordinary manifestations of the power of God, and, by definition, not produced by human labour. But under C.G. Finney, and later Moody, so many 'results' attended campaigns that these also came to be spoken of as 'revivals'. Indeed Finney deliberately treated evangelistic endeavour and revivals as synonymous, and encouraged the philosophy of 'the more effort the more revival.' This was the thought-pattern of Dixon's background, put into words by his own father in the advice he gave him on going to his first pastorate, 'My son, have as many prayer-meetings as you can, and as few church meetings as possible.' But unlike the old revivals, the yard-stick of campaigns was not primarily the evidence of the changed lives—admitting men and women to the discipline and duties of church membership—it was, more simply, the number of 'decisions'. To obtain 'decisions' an opportunity for a public response to the message was essential and this practice thus became the practically universal hallmark of 'evangelistic preaching'. 'He always closed his sermon with an appeal to accept Christ,' wrote one observer of Dixon, and another accorded him this testimony; 'Evangelism was the passion of his life. Even after lecturing on "Abraham Lincoln", I heard him close with an appeal, and souls came to Christ.'The next two posts in this series will address two specific reasons Murray believes the Metropolitan Tabernacle failed to stand by its historic doctrine and methodology.text and footnotes (omitted here) from pp. 220-221.