ligion of the
many, indurated into an obstructiveness worse than that which
irreligion opposes to the movings of the Spirit. "We may pray," says
Jonathan Edwards, "concerning all those saints that are not lively
Christians, that they may either be enlivened, or taken away; if that
be true that is often said by some at this day, that these cold dead
saints do more hurt than natural men, and lead more souls to hell, and
that it would be well for mankind if they were all dead."[56]

[56] Edwards, from whose book on the Revival in New England I quote
these words, dissuades from such a use of prayer, but it is easy to see
that he enjoys making his thrust at the cold dead church members.

The next condition of success is the apparent existence, in large
numbers, of minds who unite healthy-mindedness with readiness for
regeneration by letting go. Protestantism has been too pessimistic as
regards the natural man, Catholicism has been too legalistic and
moralistic, for either the one or the other to appeal in any generous
way to the type of character formed of this peculiar mingling of
elements. However few of us here present may belong to such a type, it
is now evident that it forms a specific moral combination, well
represented in the world.

Finally, mind-cure has made what in our protestant countries is an
unprecedentedly great use of the subconscious life. To their reasoned
advice and dogmatic assertion, its founders have added systematic
exercise in passive relaxation, concentration, and meditation, and have
even invoked something like hypnotic practice. I quote some passages
at random:--

"The value, the potency of ideals is the great practical truth on which
the New Thought most strongly insists--the development namely from
within outward, from small to great.[57] Consequently one's thought
should be centred on the ideal outcome, even though this trust be
literally like a step in the dark.[58] To attain the ability thus
effectively to direct the mind, the New Thought advises the practice of
concentration, or in other words, the attainment of self-control. One
is to learn to marshal the tendencies of the mind, so that they may be
held together as a unit by the chosen ideal. To this end, one should
set apart times for silent meditation, by one's self, preferably in a
room where the surroundings are favorable to spiritual thought. In New
Thought terms, this is called 'entering the silence.'"[59]

[57] H. W.