It draws upon deeply established Christian reverences and faiths. It secures for its authority the persistent but perplexed faith in the Bible which the average Protestant inherits and for those who believe in it the force of this authority is no wise weakened by the fact that by every sound canon of Biblical interpretation it is illicit. Its very dogmatism is an asset. It could not do its work if it were less sure. The confusions of the systems which try the critically minded are a contribution to the devout who find in them an added opportunity for faith. Its experience meetings create enthusiasm and confidence. It is, in short, more than any one of the movements we are here considering, a clearly defined cult whose intensities, limitations and mystic assurances all combine to produce among its disciples the temper most favourable to suggestion and it locks up on its force as a system of healing. An accurate analysis of what it actually accomplishes would require an immense and probably impossible labour--a knowledge of each case, an accurate diagnosis when even for the trained diagnostician the thing is difficult enough, and the following up of all reported cases. The medical faculty would probably have done better to have taken such movements as these more seriously and to have brought to them a trained investigation which, except in the case of Lourdes, has never even been attempted. Doubtless there is looseness and inconsistency in the whole system. Almost any one who has had a practical observation of the working of Christian Science has knowledge enough not only of looseness and inconsistency but of what seems to the non-Christian Science mind positive untruth. Something, however, must always be allowed here for the way in which the mind acts under excitement and for the way in which delusion deludes. All this combines to make any final judgment in this region difficult, but there still remains, after all qualification, an arresting solidity of achievement. Christian Science does work, especially with the self-absorbed, the neurotic and those who have needed, above all, for their physical deliverance, a new access to faith and courage. Christian Science practitioners have also an unusual opportunity in what may be called moral rehabilitation with physical consequences. The physician has a better chance with the bodies of his patients than with their souls; the minister a better chance with the spiritual needs of his parishioners than with their bodies and habits; the Christian Science practitioner to an unusual extent has the whole of life under his control and it ought in all fairness to be conceded that this power is helpfully employed.