LAST month throughout the country great meetings were held to commemorate the birth of this remarkable man. However much one may disagree with his religious methods and teaching no one can read his life* without feeling that he was no ordinary man. He lost his father when he was young and his mother had a fight to keep the wolf from the door. At the age of ten he set out to earn his living. A few years later he got a job addressing wrappers for a local newspaper in Clinton, Mass., U.S.A. But he mixed up the addresses so badly that he was discharged. At the age of 17 he set out for Boston and after learning the art of boot-selling, under his uncle, he made his way to Chicago where his skill as a salesman brought him in a salary of 5000 dollars (£1000) a year. By this time he had saved 7000 dollars. He devoted himself to Sabbath School work and by his energy he soon had a great number of scholars. Step by step he was led on until he felt he was called to preach. He gave up his splendid salary and began the religious career that was to give him a wide world reputation. He visited Great Britain three times. Thousands attended his meetings. In Glasgow itself it is said that on one of his visits no less than 30,000 attended his meetings on the Green. In other great centres of population similar crowds assembled to hear him.
On his later visits to this country he was accompanied by Ira D. Sankey, a beautiful singer, and we are not surprised that many attributed their conversion to his singing more than to the preaching of Moody. The “singing of the gospel” as it was called stirred the natural emotions of the hearers and in their ignorance they imagined the effect produced was the work of the Holy Spirit. The popular airs to which the hymns were sung and their accompaniment by instrumental music attracted thousands. This was a new order of things in Scotland and it called forth the cynical criticism that one of the greatest wonders of the Moody-Sankey campaign was the conversion of staid Scottish Presbyterians to the American organ and the American lilting hymns. Mr. Mann whose book has been referred to is a hero-worshipper of Moody and evidently an admirer of his evangelistic methods. In this connection, however, it is well that it should be pointed out that strong objection was offered to, not only, Moody’s methods but, also, to his doctrine. One of the strongest opponents Moody had in Scotland was that prince of Highland preachers, Dr. John Kennedy, Dingwall. Dr. Kennedy in his Hyper-Evangelism: ‘Another Gospel’ though a Mighty Power (Edinburgh: 1874) felt it his duty to give reasons why he did not receive the new teaching with the enthusiasm with which it was being received by thousands. He advances two reasons—
I. Because the doctrine which is the means of impression seems to be “another gospel” though a mighty influence.
II. Because unscriptural practices are resorted to in order to advance the movement.
I. In elaborating his first point Dr. Kennedy points out.
1. No pains are taken to present the character and claims of God as Lawgiver and Judge, and no indication given of a desire to bring souls in self-condemnation to accept the punishment of their iniquity.
2. It ignores the sovereignty and power of God in the dispensation of His grace.
3. No care is taken to show, in the light of the doctrine of the cross, how God is glorified in the salvation of a sinner.
4. No precaution is offered against a tendency to anti-nomianism in those who have professed to believe. All these charges are substantiated by reasons advanced by Dr. Kennedy.
II. Unscriptural Devices.
1. Excessive hymn-singing. The singing of uninspired hymns in divine worship even in moderation cannot be approved of as scriptural; but the excess and the misdirection of the singing in this movement were irrational as well. Singing the gospel to men has taken the place of singing praise to God.
2. The use of instrumental music was an additional novelty pleasing to the kind of feeling that finds pleasure in a concert. Yet it is not difficult to prove that instrumental music in divine worship in the New Testament dispensation is unscriptural.
Dr. Bonar took up the challenge in defence of Moody and Dr. Kennedy answered him in his A Reply to Dr. Bonar’s Defence of Hyper-Evangelism. He refers to his experiences in the revivals under Dr. Macdonald, in Aberdeen under William C. Burns and, in Ireland in the “year of grace,” as it was called and the disappointments in many who seemed to be really awakened but whose goodness was as the morning cloud.
Dr. Kennedy near the end of his pamphlet on Hyper-Evangelism has the following touching and impressive words: “I have had to endure the trial of watching over a darling child, during her dying hours. Spasm, succeeding spasm, was the only movement indicating life, each one, as it came, shattering the frame which it convulsed, and thus wearing out its strength. While the spasms lasted I knew there still was life, but I also knew that these must soon end in death. There was life, but it was dying, and the convulsions of life soon ended in the stillness of death. But after the double pain came the ecstasy of a resurrection hope, and my heart could sing beside the grave, that covered for a season out of my sight. With still greater grief, should I look on my Church, in a spasmodic state, subject to convulsions, which only indicate that her life is departing, the result of revivals made by men.” The great preacher’s words have been prophetic. Scotland has not been without these religious “spasms” since Moody’s day such as Rededication and Forward Movements but sad to say the spiritual life is getting weaker and weaker after every “spasm.” May the Lord remember us in our low estate and send a revival down from heaven! We have had more than enough of revivals got up by men.
*Messrs. Marshall, Morgan & Scott, Ltd., London, have sent us for review a recently published book in their shilling series entitled Moody: Winner of Souls by A. Chester Mann, from which one gets a very good idea of the religious activities of D. L. Moody.—Editor.