ON THE VIRTUES OF The Royal Touch.

KINGS OF ENGLAND.

As the following subject, which has exercised the faith and incredulity of mankind for so many ages, comes before me in the light of a religious ceremonial, I shall not attempt to defend or depreciate the validity of this gift; though it may be necessary to observe some circumstances as they occur, which may point different ways. Well-attested instances of the effect of this power of healing may be produced; though other examples are too ludicrous and futile to attract serious attention. We may, however, in these enlightened and unsuperstitious times, speak freely on a subject, which for many years, I may say centuries, absorbed the faith of whole Nations; viz. the Cure of the King's Evil by the Royal Touch. As Mr. Addison, in the quality of The Spectator, professed a modest veneration for a couple of sticks, if concealed under petticoats; so am I loyally and religiously induced to "honour the King," as a part of our excellent Constitution: but why Kings should have in themselves a preternatural gift above other men, by healing the most stubborn of all diseases, exceeds my comprehension. Every body is, at this time, I dare believe, of the same opinion; and this foolish affectation of a divine inherent power has wisely been laid aside, ever since the accession of the House of Hanover.

If Kings really possessed such an uncommon, such a wonderful gift, why has it been taken away? The same legal rights remain in the Royal Person now that have adhered to it for ages—while this Divine Prerogative has fallen away; or rather let us say, that the incredulity of the world has increased.

The cases brought forward by the advocates for this Gift are exceedingly strong and well attested; but yet there is something so palpably absurd in the mere supposition, that the evidence, when brought forward, will be found to destroy itself on a cross-examination.

As to the subject, and all its wonderful consequences, I have just as much faith as I have in the two following circumstances:

Lord Bolingbroke tells us, from Bodin, Amyot, and other writers, that Ferdinand King of Spain, and Alphonsus King of Naples, were cured of desperate distempers by reading Livy and Quintus Curtius[181]. Again, there was such astonishing virtue in Quintus Curtius, that we are further told, Alphonsus IX. King of Spain[182] was healed by reading his works, after having in vain read the Bible throughout fourteen times[183]. Credat qui vult. And yet I could as soon subscribe to these, as to the cures performed by the Royal Touch.

Anciently there was great reputed sanative virtue in a seventh son; and he was looked upon as a heaven-born Doctor, and those his medical abilities were reverenced for that reason only by the common people. So far the Doctor would be safe, and might kill with impunity; but it was a crime to heal.

Thus I have a case before me in the Reign of King Charles I. where a poor unfortunate man, who was the seventh son of a seventh son, and never killed any body (for he was a gardener, and not a physician), was severely treated, because he pretended to have in him the faculty of healing several disorders, and especially the King's Evil, by the Touch or stroking of his hand. This man was imprudent enough to depreciate the Royal Touch; otherwise, at that time, he might have obtained a comfortable subsistence from his credulous patients; but that unfortunate intrenchment on the Royal Prerogative drew down upon him the double vengeance of the Court of Star-Chamber, and of the College of Physicians; which last, in the most courtly manner, denounced him to be an impostor[184]. Delenda est Carthago. It was highly necessary for the reputation of the Royal pretensions that this man should be proscribed.

The next person who appears to have usurped this Gift was Mr. Valentine Greatrackes, a gentleman of Ireland, who first practised his art of healing by the Touch in his own country; and afterwards came into England, where, at first, he obtained great reputation, which fell off by degrees, so that there was no occasion for any violent measures to prevent his intrenching on the Royal Prerogative.

This gentleman wrote an account of his several cures, in a Letter to the Honourable Robert Boyle, which was printed in 1668. Whether Mr. Boyle was a believer I know not; but it was at a time when the King practised, so that he might think it prudent to conceal his real sentiments.

How far imagination will operate in such cases, as the old women, even of this age, contend it does in Agues, is a question not for me to discuss; but it tempts me to transcribe the following story, as given by Mr. Granger, vol. IV. p. 32.

"I was myself a witness of the powerful workings of imagination in the populace, when the waters of Glastonbury were at the height of their reputation. The virtues of the spring there were supposed to be supernatural, and to have been discovered by a revelation made in a dream to one Matthew Chancellor. The people did not only expect to be cured of such distempers as were in their nature incurable, but even to recover their lost eyes, and their mutilated limbs. The following story, which scarce exceeds what I observed upon the spot, was told me by a gentleman of character. 'An old woman in the workhouse at Yeovil, who had long been a cripple, and made use of crutches, was strongly inclined to drink of the Glastonbury waters, which she was assured would cure her of her lameness. The master of the workhouse procured her several bottles of water, which had such an effect, that she soon laid aside one crutch, and not long after, the other. This was extolled, as a miraculous cure. But the man protested to his friends, that he had imposed upon her, and fetched the water from an ordinary spring.' I need not inform the Reader, that when the force of imagination had spent itself, she relapsed into her former infirmity."

FRENCH KINGS.

Whether the French Kings possessed this Gift in a greater or less degree than our own, I cannot decide; but in point of antiquity, by the accounts of their Historians, they exceed us by many centuries.

The advocates for the priority of the Kings of England in this wonderful Gift, tell you, that the French, seeing it with a jealous eye, invented a tale, and carried their claim up to Clovis, the first of that name in France, and their first Christian King, who acceded to the Throne A. D. 481; whereas we do not pretend to go higher than Edward the Confessor, who died in 1066.

In reward for Clovis's faith and conversion, this Gift was bestowed upon him at his baptism, A. D. 496; and which he accordingly exercised immediately on one of his favourites[185].

How it was first discovered to be inherent in the French King we are not told; though we are assured as to our own, that the knowledge of such power in King Edward was discovered, like many other similar wonders, from a dream.

The usual date of the introduction of this miraculous Gift into France is fixed in the Reign of St. Louis [i. e. IX], a contemporary with our Henry III. about 160 years after the death of the Confessor[186].

Unfortunately for the French Kings, there is a story extant, which overthrows their healing power, in a palpable instance which happened to Louis XI. who having had an apoplexy, sent for a famous man to cure him, by name Francis of Poul. Francis, unhappily, had the Evil; but, alas! the Saint could not cure the King; and, what was worse, the King could not cure the Saint[187].

On the other hand, as the French Kings possessed the faculty sooner than our Kings, so did it last longer; for King George I. had the good sense not to pretend to it; whereas the French Kings kept up the farce at least till 1775, though with some address in the words spoken by the King; viz. "The King touches you, and may God heal you!" ["Le Roy te touche, Dieu te guerisse."] So that, in case the Touch fails, it is known where the blame is to lie; which is to be attributed to the anger of God, or the want of faith in the party[188]. The French Kings gave alms on the occasion; but I find no mention of particular pieces, as was the custom with us. I do not find that the French Kings ever touched, except upon Coronations; though it was a repeated, if not an annual ceremony with us, performed daily for a certain season[189], attended with a Form of Prayer, compiled for the purpose, which I shall hereafter preserve at length in the Appendix, together with the Ceremonial, after having given such accounts of the Practice itself, under the respective Kings, as are recorded by Writers on the subject.

EDWARD THE CONFESSOR[190].

To begin in order of time, I shall give you the narrative in Mr. Stowe's words, from the Latin account by Alfred, Abbot of Rivaulx. Thus then it is:

"A young woman, married, but without children, had a disease about her jawes, and under her cheeke, like unto kernels, which they termed akornes, and this disease so corrupted her face with stench, that shee coulde scarce without great shame speake to any man. This woman was admonished in her sleepe, to go to King Edwarde, and get him to washe her face with water, and shee shoulde bee whole. To the Court shee came; and the King hearing of this matter, disdained not to doe it; having a bason of water brought unto him, hee dipped his hand therein, and washed the womannes face, and touched the diseased place; and this hee did oftentimes, sometimes also signing it with the signe of the Crosse, which after hee hadde thus washed it, the hard crust or skinne was softened and dissolved; and drawing his hand by divers of the holes, out of the kernels came little wormes, whereof they were full with corrupt matter and blood, the King still pressed it with his handes to bring forth the corruption, and disdained not to suffer the stench of the disease, untill hee hadde brought forth all the corruption with pressing: this done, hee commanded her a sufficient allowance every day for all thinges necessary, untill she hadd received perfect health, which was within a weeke after; and whereas shee was ever beefore barren, within one yeere shee had a childe by her husband. And although this thing seeme strange, yet the Normans sayde that hee often did the like in his youth, when he was in Normandy[191]."

It does not appear that the King knew of this Gift before; but he continued to use it ever after, and his successors followed him in the practice.

But this is not all: for Stowe affords us but one instance of the cure of a blind man by King Edward; whereas the Abbot's account[192] extends to six men totally blind, besides another who had lost one of his eyes; all of whom were restored to perfect sight by the King[193].

WILLIAM THE CONQUEROR

Had business enough upon his hands to employ his time, without thinking of such a matter as this; but however, that he might, in quieter times, enjoy this Kingly attribute (though only a Bastard Son of a Territorial Duke), Voltaire tells us, that some dependants endeavoured to persuade the world, that this Gift was bestowed upon him from Heaven[194]. Whether he ever exercised it does not appear. Nothing but a special bounty of Heaven could convey to him this privilege; and such interference was necessary; for it was anciently held not to be inherent in any but lawful Kings, and not to extend to Usurpers; so that it must have slept during all the wars between the Houses of York and Lancaster, till resumed by Henry VII. as will be mentioned in its place.

EDWARD III.

Mr. Joshua Barnes, the most copious Historiographer of this Reign, does not positively say that King Edward exercised this Gift, presuming only that he had a double right to it, as Heir to both the Realms of England and of France; and, consequently, more eminently endowed than Philip of Valois, the then French King[195]. The French, no doubt, would deny it to him, as an usurping claimant of their Crown; though they could not refuse his right, as derived to him as a legal King of England.

HENRY VI.

I have already conceived the Gift of healing by the Touch to have been, as it were, in abeyance during the Civil Wars between the Houses of York and Lancaster; and therefore have found no historical record of Cures performed by this Saint-like King, who had such ample religious claims. I have called him Saint-like, because he never was canonized, though it was attempted and refused by the Pope in the Reign of Henry VII. for reasons to be seen in Fuller's Church History of Britain[196].

Two reasons against the canonization are suggested by different Writers:—1. That the then Pope thought King Henry VI. too simple to be sainted:—2. That the contingent expence amounted to more than King Henry VII. was willing to defray, being not less than 1500 ducats of gold, a large sum at that time of day[197].

But, however, although King Henry VI. performed no Cures in his life-time, yet was a man miraculously saved from death at the gallows by the appearance of the King, 40 years after his demise (in the 10th year of Henry VII.), by which intervention the halter had no effect; for the convict was found alive, after having hung the usual hour, and went speedily (as in duty bound) to return thanks at the King's Tomb at Chertsey, for such a wonderful deliverance. The Story states, that the man was really innocent, though, from circumstantial evidence, presumed to have been guilty; otherwise the Ghost of so pious and merciful a King had doubtless never appeared to him and interposed.

HENRY VII.

It is evident, from various concurrent circumstances, that this King touched for the Evil, as the Religious Ceremonial used upon those occasions, such as Prayers, Benedictions, Suffrages, &c. during his Reign, are to be found not only in MS. in the British Museum, but were afterwards printed by order of King James II. A. D. 1686; both in Latin. Another proof arises from charges made for pieces of money delivered for this purpose in that Reign; for, in the 18th year of Henry VII. we find a disbursement of 20 shillings, made by John Heron, "for heling 3 seke folks;" and again, "13s. 4d. for heling 2 seke folks." From these sums it is evident, that the Touch-pieces given were Nobles, or 6s. 8d. in value[198]. The accounts of this John Heron are preserved, together with those of divers others, in the office of the Remembrancer of the Exchequer. The fact is further established from the testimony of Polydore Vergil, who wrote his History at the command of King Henry VII. (though it was not made public till the following Reign); wherein the Writer, after going a little into the origin of this Gift, adds, that the Kings of England, even in his time, healed persons afflicted with this disease ["Nam Reges Angliæ etiam nunc Tactu strumosos sanant."] He further subjoins, that the exercise of it was attended with hymns, and other devout cæremonies; meaning, no doubt, those above-mentioned: ["quibusdam hymnis non sine ceremoniis prius recitatis[199]."] From looking over the Ceremonial, I conceive that by hymns, Polydore Vergil means the Gospel, which at that time was sung, or the suffrages, which might be chanted.

Fabian Philips, in his Treatise on Purveyance, p. 257, asserts, "that the Angels issued by the Kings of England on these occasions, amounted to a charge of three thousand pounds per annum."]

I shall give a transcript of the service appropriated to this occasion in the Appendix, (No. I.) as the printed copies are very scarce.

I cannot dismiss this Reign without observing that the learned Editor of the Northumberland Household Book[200] is hereby proved to have been very inattentive, when he says that "this miraculous Gift was left to be claimed by the Stuarts; our ancient Plantagenets were humbly content to cure the Cramp[201]."

What part the Plantagenets took in this business, for want of information, must be left doubtful; but ample proof has been offered, that the Tudors possessed the Gift of Healing.

EDWARD VI.

The King now before us, though he kept a journal of all material occurrences, does not, however, once hint that he touched for the Evil, as probably his natural piety would have led him to have done, had it ever taken place; but, if there be any truth in the immediate prevalence of prayer on the ears of Heaven, an instance is recorded wherein the King obtained his request, in a more notable instance than any cure he might have performed by the operation of his Touch. Sir John Cheke, his Tutor for the Greek language, lay very dangerously ill, to the great disquiet and concern of the King, who, after frequent and daily inquiries, learned from the Physicians at last that there was not the least hope of life. "No," said the King, "he will not die now; for this morning I begged his life from God in my prayers, and obtained it." This accordingly came to pass; and Sir John recovered speedily, contrary to all medical expectations. The truth was ascertained by an ear-witness, the Earl of Huntingdon, who related it to the grandson of Sir John Cheke (Sir Thomas Cheke, of Pirgo, Essex), by whom it was mentioned to my Author[202].

"Nec Deus intersit nisi dignus vindice Nodus;"

and, if ever necessary, it was on this occasion; though the King lived but one year afterwards; and Cheke survived, to disgrace the Protestant Religion by his revolt.

QUEEN ELIZABETH.

That the Queen touched, is acknowledged; but it is as evident that she had no high opinion of the efficacy of such operation; for she once threw out an expression tending much to disparage the validity of it. Being on a Progress in Gloucestershire, her Majesty was so pestered with applications from diseased people, who pressed about her person in hopes of obtaining the Royal Touch, that she unguardedly, and in an ill-humour, exclaimed, "Alas, poor people, I cannot, I cannot cure you; it is God alone who can do it." This was interpreted by some, as a renunciation of the Gift; but, nevertheless, the Queen afterwards admitted a general resort to her for the purpose of being touched, and one in particular was healed[203]. On this, or some other occasion, a rigid Papist was under a necessity of applying for the Queen's Touch, after having tried every other means in vain; and was, says my Author, perfectly healed. This happening soon after the Pope had denounced the sentence of Excommunication against her Majesty, raised the reputation of this Gift in the Royal Line of England; seeing that the Pope had no power to divest the Queen of it[204].

The Queen, at another time, A. D. 1575, being on a Progress in Warwickshire, where she was entertained by the Earl of Leicester at Kenilworth Castle, during her abode there, "touched nine for the King's Evil[205]."

JAMES I.

It does not appear that the Kings of Scotland ever pretended to this Gift; but when their James VI. came to the Throne of England, the virtue appeared in him; and he exercised it, as is evident from a passage in Macbeth[206], and still more strongly from Proclamations in this Reign, still extant[207].

Being lineally descended from Henry the Seventh's Daughter, Margaret, this King had the same title to the Gift as Henry himself, who, as has been seen, used it, though descended from a line of Usurpers.

CHARLES I.

So pious a King, and so jealous of every prerogatory right, divine and human, could not fail to exercise this preternatural endowment[208]; and accordingly we find him regulating the manner and time that persons shall be admitted to the Royal Touch, by divers Proclamations[209]. One is dated soon after his Accession, in 1621[210]; another in 1626; and a third in 1628[211]. He cured by his words only[212].

One would naturally be surprized to read of such numbers who received the Royal Touch in the 17th century, when the disease is now so nearly worn out; but Mr. Browne tells us it raged remarkably at the period when he lived.

As to the giving of a piece of Gold, Mr. Browne says, "it only shews his Majestie's Royal well-wishes towards the recovery of those who come thus to be healed." In other parts of his book, however, he tells us that "some, losing their Gold[213], their diseases have seized them afresh; when, upon obtaining a second Touch, and new Gold, their diseases have been seen to vanish." Again, as to the virtue contained in the Gold, he relates a story of a father and a son, who both were afflicted with the Evil, for which the former was touched, and received a piece of Gold; but the latter never was touched, and had no Gold; upon which the son borrows the father's Gold, and received great relief from it. During this interval the father grew worse, received back his Gold, and, after wearing it a little time, became better; and this practice was pursued for several years. Mr. Browne likewise gives other examples of the operation of the Gold, on, persons who had never received the Touch.—Though we have called it Gold, which, in itself, was anciently reckoned to have a sanative quality in itself, yet Silver would do as well; for Mr. Browne does not deny but that a Silver two-pence has effectually done the business. The case was, that the King (Charles I.), who was the Operator, was then a Prisoner at Hampton Court, and perhaps had no Gold to spare; and therefore, in several instances, he used Silver, with which many were known to have been cured:—but, after all, by way of salvo, Mr. Browne adds, that such as failed of their cure—wanted Faith. From another passage in Mr. Browne's preface, one would be tempted to think that the virtue neither consisted in the Gold or the Silver, but in the Ribbon to which it was pendent; for he assures those who contended that a second piece of Gold was necessary on a second Touch, that the same Gold, newly strung upon a White Ribbon, would work as effectually as a fresh piece of Gold. Some, he tells us, have been cured with the Touch only, without Gold or Silver.

Among other salvos in case of failure of the Touch, added to the want of faith, is, that the disease was mistaken in many instances; and that the Patients did not labour under the Struma, or Evil, but some other similar disorder, over which the Royal Hand had no divine influence.

There was such sympathy between the Royal Hand and the part touched, that Mr. Browne seems to believe a case that had been sent to him, of a woman, at a distance from London, who had formerly been cured by King Charles I. and whose sores broke out afresh upon the day of the King's death, though she was so ignorant of the world as not to know that it was to take place. But she soon recovered her health.

The effect of this Divine Emanation has been said even to extend beyond the life of this unfortunate Monarch; for part of the blood of this King being preserved on a piece of linen dipped therein, was found to have the same effect as the Touch, or his Prayers, when he was living[214].

A wen is said to be cured by the hand of a dead man while hanging on the gallows. This is still a superstitious notion among the common people at this day; and a child's cawl is a preservative against drowning in the notions of sailors (who are extremely credulous in general): one often sees them advertised for sale; and, if bought at all, they find a vent, no doubt, at Wapping.

A wedding ring of gold, rubbed on a stye upon the eyelid, used to be esteemed a sovereign remedy; but, if I mistake not, it must be applied nine times.

CHARLES II.

In January 1683, the following Proclamation was ordered to be published in every Parish in the Kingdom[215].

"At the Court at Whitehall, 9th of January 1683. Present, the King's Most Excellent Majesty; Lord Keeper, Lord Privy Seal, Duke of Ormond, Duke of Beaufort, Earl of Oxford, Earl of Huntingdon, Earl of Bridgewater, Earl of Peterborow, Earl of Chesterfield, Earl of Clarendon, Earl of Bathe, Earl of Craven, Earl of Nottingham, Earl of Rochester, Lord Bishop of London, Mr. Secretary Jenkins, Mr. Chancellor of the Duchy, Lord Chief Justice Jeffryes, Mr. Godolphin. Whereas, by the grace and blessing of God, the Kings and Queens of this Realm, by many ages past, have had the happiness, by their sacred Touch, and invocation of the name of God, to cure those who are afflicted with the disease called the King's Evil; and his Majesty, in no less measure than any of his Royal Predecessors, having had good success therein; and, in his most gracious and pious disposition, being as ready and willing as any King or Queen of this Realm ever was, in any thing to relieve the distresses and necessities of his good subjects; yet, in his princely wisdom, foreseeing that in this (as in all other things) order is to be observed, and fit times are necessary to be appointed for the performing of this great work of charity, his Majesty was therefore this day pleased to declare in Council his Royal will and pleasure to be, That (in regard heretofore the usual times of presenting such persons for this purpose have been prefixed by his Royal Predecessors) the times of public healings shall from henceforth be from the Feast of All-Saints, commonly called Alhallow-tide, till a week before Christmas; and after Christmas, until the first day of March, and then to cease till the Passion-week, being times most convenient, both for the temperature of the season, and in respect of contagion, which may happen in this near access to his Majesty's sacred Person. And when his Majesty shall at any time think fit to go any progress, he will be pleased to appoint such other times for healing as shall be most convenient. And his Majesty doth hereby accordingly order and command, that, from the time of publishing this his Majesty's order, none presume to repair to his Majesty's Court to be healed of the said disease, but only at or within the times for that purpose hereby appointed as aforesaid. And his Majesty was farther pleased to order, that all such as shall hereafter come or repair to the Court for this purpose, shall bring with them certificates, under the hands and seals of the parson, vicar, or minister, and of both or one of the churchwardens of the respective parishes where they dwell, and from whence they come, testifying, according to the truth, that they have not, at any time before, been touched by his Majesty, to the intent to be healed of their disease. And all ministers and churchwardens are hereby required to be very careful to examine into the truth before they give such certificates; and also to keep a register of all certificates they shall from time to time give. And, to the end that all his Majesty's loving subjects may the better take knowledge of this his Majesty's command, his Majesty was pleased to direct, that this Order be read publicly in all parish-churches, and then be affixed to some conspicuous place there; and for that end the same be printed, and a convenient number of copies sent to the Most Reverend Father in God the Lord Archbishop of Canterbury, and the Lord Archbishop of York, who are to take care that the same be delivered to all parishes within their respective provinces.

Loyd.

"London, printed by the Assigns of John Bill, deceased, and by Henry Hills, Printers to the King's Most Excellent Majesty."

A regular Notice to the same effect was published by authority in the London Gazette.

In 1684, John Browne, Sworn Chirurgeon in Ordinary to the King's Most Excellent Majesty, published a work, not now easily to be met with, except in the Libraries of the curious; and perhaps, for its general subjects, exploded at this day, as the fashion of physick has much altered, as well as many new and important discoveries been made, since it was written. It is in three Books. The Titles to the three Books are—1. "Adenochoiradelogia; or, an Anatomick-Chyrurgical Treatise of Glandules and Strumaes, or King's Evil Swellings. Together with the Royal Gift of Healing or Cure thereof, by contact or imposition of Hands, performed for above 640 years by our Kings of England, continued with their admirable Effects and miraculous Events; and concluded with many wonderful Examples of Cures by their Sacred Touch; all which are succinctly described by John Browne, one of His Majesty's Chyrurgeons in Ordinary, and Chyrurgeon of his Majesty's Hospital; published with His Majesty's Royal Approbation: Together with the Testimony of many eminent Doctors and Chyrurgeons. Sold by Samuel Lowndes, over-against Exeter Change in the Strand." 2. "Chæradelogia; or an Exact Discourse of Strumaes, or King's Evil Swellings; wherein are discovered their Names and Natures, Differences, Causes, Signs, Presages, and Cure, in that modest and plain Dress, that the meanest capacity may hereby find out the Disease." 3. Charisma Basilicon; or, the Royal Gift of Healing Strumaes, or King's Evil, Swellings, by Contact or Imposition of the Sacred Hands of our Kings of England and of France, given them at their Inaugurations. Shewing the Gift itself, and its continued Use, declaring all Persons Healed thereby, without any respect either to their Age, Sex, Temper, or Constitution; with the Manner, Form, and Ceremonies thereof; and divers general Rules for the meanest capacity to find out the Disease. The best expedient to prevent poor People from unnecessary Journeys. The whole concluded with above Sixty admirable Cures, performed with and without Gold, by His Majesty's Benediction; by His Late Majesty's precious Blood; and the like." Prefixed to the work is a portrait of Browne, engraved by R. White, inscribed "Johannes Browne, Regis Britannici necnon Nosocomii sui Chirurgus Ordinarius;" and a curious frontispiece, also engraved by White, entitled "The Royal Gift of Healing," representing Charles II. seated on his Throne, surrounded by his Court, touching for the King's Evil.

This ceremony seems to have been in high vogue during this reign. "The King gives freely," says Mr. Browne, "not calling the Angels to witness, nor sinking so low as others do, to perform the same by Black Art or Inchantment. He does it with a pure heart, in the presence of the Almighty, who knows all things, without superstition, curing all that approach his Royal Touch. And this I may frankly presume to aver, that never any of his Predecessors have ever exercised it more, or more willingly or freely, whose wonderful effects, and certainty of cure, we must and shall ever acknowledge[216]."

This is followed by accounts of about 70 "wonderful and miraculous cures, performed by his Majesty's Sacred Hands;" and also by "An Account of the Number of Persons touched for the King's Evil, from May 1660 to September 1664, from the Registers kept by Thomas Haynes, Esq. Serjeant of the Chapel Royal; from which I shall copy the totals of each year:

1660 6725

16614619

16624275

16634667

16643335

Another account, kept by Mr. Thomas Donkley, Keeper of his Majesty's Closet belonging to the Chapel Royal, continues the Numbers as follows:

16673078

16683543

16692983

16703377

16713568

16723771

16734457

16745079

16753471

16764454

16774607

16783456

16793752

16803796

16812461

16828577

Summa Totalis 92,107

QUEEN ANNE.

It appears by the Newspapers of the time, that on the 30th of March, 1714, two hundred persons were touched by Queen Anne[217]. Amongst these was Samuel Johnson, afterwards the justly celebrated Moral Writer. He was sent by the advice of Sir John Floyer, then a Physician at Lichfield; and many years afterwards, being asked if he could remember Queen Anne, said, "he had a confused, but somehow a sort of solemn recollection of a Lady in diamonds, and a long black hood."

The Honourable Daines Barrington[218] has preserved an anecdote, which he heard from an old man who was witness in a cause with respect to this supposed miraculous power of Healing. "He had, by his evidence, fixed the time of a fact, by Queen Anne's having been at Oxford, and touched him, whilst a child, for the Evil. When he had finished his evidence, I had an opportunity of asking him, whether he was really cured? Upon which he answered, with a significant smile, "that he believed himself to have never had any complaint that deserved to be considered as the Evil; but that his parents were poor, and had no objection to the bit of gold."

The learned and honourable Writer very properly observes on this occasion, "that this piece of gold, which was given to those who were touched, accounts for the great resort upon this occasion, and the supposed afterwards miraculous cures."

GEORGE I.

Although this Monarch, who succeeded to the Crown in 1714, had the good sense not to pretend to this miraculous Gift, it was assumed by the Descendants of the race of Stuarts. And it is well recollected, that Mr. Carte's (in other respects very excellent) "History of England" fell into almost immediate disrepute, on his making, in one of his notes, a bold assertion, the substance of which shall be here given:

"Whatever is to be said in favour of its being appropriated to the eldest Descendant of the first branch of the Royal Line of the Kings of France, England, &c. I have myself seen a very remarkable instance of such a cure, which could not possibly be ascribed to the Royal Unction. One Christopher Lovel, born at Wells in Somersetshire, but when he grew up residing in the City of Bristol, where he got his living by labour, was extremely afflicted for many years with that distemper, and such a flow of the scrophulous humour, that, though it found a vent by five running sores about his breast, neck, and arms, there was such a tumour on one side of his neck, as left no hollow between his cheek and the upper part of his left shoulder, and forced him to keep his head always awry. The young man was reduced, by the virulence of the humour, to the lowest state of weakness; appeared a miserable object in the eyes of all the inhabitants of that populous city; and, having for many years tried all the remedies which the art of physic could administer, without receiving any benefit, resolved at last to go abroad to be touched. He had an uncle in the place, who was an old seaman, and carried him from Bristol, at the end of August, A. D. 1716, along with him to Cork in Ireland, where he put him on board a ship that was bound to St. Martin's in the Isle of Ree. From thence Christopher made his way first to Paris, and thence to the place where he was touched, in the beginning of November following, by the eldest lineal Descendant of a race of Kings, who had, indeed, for a long succession of ages, cured that distemper by the Royal Touch. But this descendant and next heir of their blood had not, at least at that time, been crowned or anointed. The usual effect, however, followed: from the moment that the man was touched and invested with the narrow riband, to which a small piece of silver was pendant, according to the rites prescribed in the office appointed by the Church for that solemnity, the humour dispersed insensibly, his sores healed up, and he recovered strength daily, till he arrived in perfect health, in the beginning of January following, at Bristol, having spent only four months and some few days in his voyage. There it was, and in the week preceding St. Paul's fair, that I saw the man, in his recovered vigour of body, without any remains of his complaint, but what were to be seen in the red scars then left upon the five places where the sharp humour had found a vent, but which were otherwise entirely healed, and as sound as any other part of his body. Dr. Lane, an eminent physician in the place, whom I visited on my arrival, told me of this cure, as the most wonderful thing that ever happened; and pressed me as well to see the man upon whom it was performed, as to talk about his case with Mr. Samuel Pye, a very skilful surgeon, and I believe still living in that city, who had tried in vain, for three years together, to cure the man by physical remedies. I had an opportunity of doing both; and Mr. Pye, after dining together, carrying me to the man, I examined and informed myself fully of all particulars, relating as well to his illness as his cure; and found upon the whole, that if it is not to be deemed miraculous, it at least deserved the character given it by Dr. Lane, of being one of the most wonderful events that has ever happened."

APPENDIX, No. I.

The Ceremonies for the Healing of them that be diseased with the King's Evil, as they were practised in the time of King Henry VII[219].

Rubrick.—First, the King, kneeling, shall begin, and say,

In nomine Patris, et Filii, et Spiritûs Sancti. Amen.

Rubrick.—And so soon as He hath said that, He shall say, Benedicite.

Rubrick.—The Chaplain, kneeling before the King, having a stole about his neck, shall answer, and say,

Dominus sit in corde tuo et labiis tuis, ad confitendum omnia peccata tua, in nomine Patris, et Filii, et Spiritûs Sancti. Amen.

Rubrick.—Or else to say,

Jesus nos exaudiat, in nomine Patris, et Filii, et Spiritûs Sancti.

Rubrick.—Then by and by the King shall say, Confiteor Deo, Beatæ Mariæ Virgini, Omnibus Sanctis, et Vobis, quia peccavi nimis in cogitatione, locutione, et opere, mea culpa [sic.] Precor Sanctam Mariam, omnes Sanctos Dei, et Vos, orare pro me.

Rubrick.—The Chaplain shall answer, and say,

Misereatur Vestri Omnipotens Deus, et demittat Vobis omnia peccata Vestra, liberet Vos ab omni malo, salvet et confirmet in bono, et ad vitam perducat æternam. Amen.

Absolutionem et Remissionem omnium peccatorum Vestrorum, spatium veræ pœnitentiæ, et emendationem vitæ, gratiam et consolationem Sancti Spiritûs, tribuat Vobis omnipotens et misericors Dominus. Amen.

Rubrick.—This done, the Chaplain shall say, Dominus Vobiscum.

Rubrick.—The King shall answer,

Et cum Spiritu tuo.

Rubrick.—The Chaplain.

Sequentia Sancti Evangelii secundùm Marcum.

Rubrick.—The King shall answer.

Gloria tibi, Domine.

Rubrick.—The Chaplain shall read the Gospel.

In illo tempore, recumbentibus undecim Discipulis apparuit illis Jesus; et exprobavit incredulitatem eorum, et duritiem cordis, qui iis qui viderant eum resurrexisse, non crediderunt. Et dixit eis, Euntes in mundum universum, prædicate Evangelium omni creaturæ. Qui crediderit et baptizatus fuerit, salvus erit; qui verò non crediderit, condemnabitur. Signa autem eos, qui crediderint, hæc sequentur: In nomine meo dæmonia ejicient, linguis loquentur novis, serpentes tollent; et si mortiferum quid biberint non eis nocebit; super ægros manus imponent, et bene [seipsos] habebunt.

Rubrick.—Which clause [super ægros, &c.] the Chaplain repeats as long as the King is handling the Sick Person. And in the time of the repeating the aforesaid words [super ægros, &c.] the Clerk of the Closet shall kneel before the King, having the Sick Person upon the right hand, and the Sick Person shall likewise kneel before the King; and then the King shall lay his hand upon the Sore of the Sick Person. This done, the Chaplain shall make an end of the Gospel; and in the mean time the Chirurgeon shall lead away the Sick Person from the King.

—Et Dominus quidem Jesus, postquam locutus est eis, assumptus est in cœlum, et sedet à dextris Dei. Illi autem profecti, prædicaverunt ubique, Domino cooperante, et sermonem confirmante, sequentibus signis.

Rubrick.—Then the Chaplain shall begin to say again, Dominus Vobiscum.

Rubrick.—The King shall answer,

Et cum spiritu tuo.

Rubrick.—The Chaplain. Initium Sancti Evangelii secundum Joannem.

Rubrick.—The King shall say.

Gloria tibi, Domine.

Rubrick.—The Chaplain then shall say this Gospel following.

In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt; et sine ipso factum est nihil, quod factum est: in ipso vita erat, et vita erat Lux hominum; et Lux in tenebris lucet, et Tenebræ eam non comprehenderunt. Fuit homo missus a Deo, cui nomen erat Joannes. Hic venit in testimonium, ut testimonium perhiberet de lumine, ut omnes crederent per illum. Non erat ille Lux, sed ut testimonium perhiberet de lumine. Erat Lux vera quæ illuminat omnem hominem venientem in hunc mundum.

Rubrick.—Which last clause [Erat Lux vera, &c.] shall still be repeated so long as the King shall be crossing the Sore of the Sick Person with an Angel Noble. And the Sick Person to have the same Angel hanged about his neck, and to wear it until he be full whole.

This done, the Chirurgeon shall lead away the Sick Person, as he did before; and then the Chaplain shall make an end of the Gospel.

—In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In propria venit, et sui eum non receperunt. Quot quot autem receperunt eum dedit eis potestatem filios Dei fieri, his, qui credunt in nomine ejus, qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Et Verbum caro factum est, et habitavit in nobis; et vidimus gloriam ejus, gloriam quasi unigeniti a Patre, plenum gratiæ et veritatis.

Rubrick.—Then the Chaplain shall say,

Sit nomen Domini benedictum.

Rubrick.—The King shall answer,

Ex hoc nunc et usque in seculum.

Rubrick.—Then shall the Chaplain say this Collect following, praying for the Sick Person or Persons.

Domine exaudi orationem meam [nostram].

Rubrick.—The King shall answer,

Et clamor meus [noster] ad te veniat. Oremus.

Omnipotens sempiterne Deus, salus æterna credentium, exaudi nos pro famulis tuis, pro quibus misericordiæ tuæ imploramus auxilium, ut, redditâ sibi sanitate, tibi in Ecclesiâ tuâ referant actiones. Per Christum Dominum nostrum. Amen.

Rubrick.—This Prayer is to be said secretly, after the Sick Persons are departed from the King, at his pleasure.

Dominator Domine Deus Omnipotens, cujus benignitate cæci vident, surdi audiunt, muti loquuntur, claudi ambulant, leprosi mundantur, omnes infirmorum curantur languores, et à quo solo donum Sanationis humano generi etiam tribuitur, et tanta gratia pro incredibili tuâ ergà hoc regnum bonitate, Regibus ejusdem concessa est, ut solâ manuum illorum impositione, morbus gravissimus fœtidissimusque depellatur: concede propitius ut tibi propterea gratias agamus, et pro isto singulari beneficio in nos collato, non nobis ipsis, sed nomini tuo assiduè gloriam demus, nosque sic ad pietatem semper exerceamus, ut tuam nobis donatam gratiam non solùm diligenter conservare, sed indies magis magisque adaugere laboremus; et præsta ut quorumcunque corporibus in nomine tuo manus imposuerimus, hâc tuâ virtute in illis operante et nobis ministrantibus, ad pristinam sanitatem restituantur, eam conservent, et pro eâdem tibi, ut summo Medico et omnium morborum depulsori, perpetuò nobiscum gratias agant; sicque deinceps vitam instituant, ut non corpus solùm ab infirmitate, sed anima etiam à peccato omnino sanata videatur. Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Sancti Spiritûs, per omnia secula seculorum. Amen.[220]

APPENDIX, No. II.

From a Folio Prayer Book, printed 1710.

At the Healing.

Prevent us, O Lord, &c.

Gospel.

From the 16th Chapter of St. Mark, beginning at the 14th Verse: "Afterwards he appeared, &c." to the end of the Chapter: "and confirming the Word with Signs following."

Let us pray.

Lord have mercy upon us. Christ, &c. Lord, &c. Our Father, &c.

Rubrick.—[Then shall the Infirm Persons, one by one, be presented to the Queen upon their Knees; and, as every one is presented, and while the Queen is laying her Hands upon them, and putting the Gold about their necks, the Chaplain that officiates, turning himself to her Majesty, shall say these words following:]

God give a Blessing to this Work; and grant that these Sick Persons, on whom the Queen lays her Hands, may recover, through Jesus Christ our Lord.

Rubrick.—[After all have been presented, the Chaplain shall say,]

Verse.—O Lord, save thy Servants;

Resp.—Who put their Trust in Thee.

Verse.—Send them Help from thy Holy Place.

Resp.—And evermore mightily defend them.

Verse.—Help us, O God of our Salvation.

Resp.—And, for the Glory of thy Name deliver us, and be merciful to us Sinners for thy Name's Sake.

Verse.—O Lord, hear our Prayers.

Resp.—And let our Cry come unto Thee.

Rubrick.—[These answers are to be made by them that come to be healed.]

Let us pray.

O Almighty God, who art the Giver of all Health, and the Aid of them that seek to thee for Succour, we call upon thee for thy Health and Goodness mercifully to be shewed upon these thy Servants, that they, being healed of their Infirmities, may give Thanks unto thee in thy Holy Church, through Jesus Christ our Lord. Amen.

Rubrick.—[Then the Chaplain, standing with his face towards them that come to be healed, shall say,]

The Almighty Lord, who is a most strong Tower to all them that put their Trust in him; to whom all things in Heaven, in Earth, and under the Earth, do bow and obey, be now and evermore your Defence; and make you know and feel, that there is none other Name under Heaven given to Man, in whom, and through whom, you may receive Health and Salvation, but only the Name of our Lord Jesus Christ. Amen.

The Grace of our Lord, &c. Amen.

APPENDIX, No. III.

The Ceremonies of Blessing Cramp-Rings on Good-Friday, used by the Catholick Kings of England.

The Psalme "Deus misereatur nostri," &c. with the "Gloria Patri."

May God take pity upon us, and blesse us;* may he send forth the light of his face upon us, and take pity on us.

That we may know thy ways on earth* among all nations thy salvation.

May people acknowledge thee, O God:* may all people acknowledge thee.

Let nations reioice, and be glad, because thou iudgest people with equity,* and doest guide nations on the earth.

May people acknowledge thee, O God, may all people acknowledge thee,* the earth has sent forth her fruit.

May God blesse us, that God who is ours: may that God blesse us,* and may all the bounds of the earth feare him.

Glory be to the Father, and to the Son,* and to the Holy Ghost.

As it was in the beginning, and now, and ever,* and for ever, and ever. Amen.

Then the King reades this Prayer:

Almighty eternal God, who by the most copious gifts of thy grace, flowing from the unexhausted fountain of thy bounty, hast been graciously pleased, for the comfort of mankind, continually to grant us many and various meanes to relieve us in our miseries; and art willing to make those the instruments and channels of thy gifts, and to grace those persons with more excellent favours, whom thou hast raised to the Royal dignity; to the end that, as by Thee they Reign, and govern others, so by Thee they may prove beneficial to them, and bestow thy favours on the people: Graciously heare our prayers, and favourably receive those vows we powre forth with humility, that Thou mayst grant to us, who beg with the same confidence the favour which our Ancestours, by their hopes in thy mercy have obtained: through Christ our Lord. Amen.

The Rings lying in one bason or more, this prayer is to be said over them:

O God, the Maker of heavenly and earthly creatures, and the most gracious Restorer of mankind, the Dispenser of spiritual grace, and the Origin of all blessings; send downe from heaven thy Holy Spirit the Comforter upon these Rings, artificially fram'd by the workman; and by thy greate power purify them so, that all the malice of the fowle and venomous Serpent be driven out; and so the metal, which by Thee was created, may remaine pure, and free from all dregs of the enemy: through Christ our Lord. Amen.

The Blessing of the Rings.

O God of Abraham, God of Isaac, God of Jacob, heare mercifully our prayers. Spare those who feare Thee. Be propitious to thy suppliants; and graciously be pleased to send downe from Heaven thy holy Angel, that he may sanctify ✠ and blesse ✠ these Rings; to the end they may prove a healthy remedy to such as implore thy name with humility, and accuse themselves of the sins which ly upon their conscience: who deplore their crimes in the sight of thy divine clemency, and beseech, with earnestness and humility, thy most serene piety. May they in fine, by the invocation of thy holy name, become profitable to all such as weare them, for the health of their soule and body, through Christ our Lord. Amen.

A Blessing.

O God, who hast manifested the greatest wonders of thy power by the cure of diseases, and who were pleased that Rings should be a pledge of fidelity in the Patriark Judah, a priestly ornament in Aaron, the mark of a faithful guardian in Darius, and in this Kingdom a remedy for divers diseases; graciously be pleased to blesse ✠ and sanctify ✠ these Rings; to the end that all such who weare them may be free from all snares of the Devil, may be defended by the power of celestial armour; and that no contraction of the nerves, or any danger of the falling-sickness, may infest them; but that in all sort of diseases by thy help they may find relief. In the name of the Father, ✠ and of the Son, ✠ and of the Holy Ghost. ✠ Amen.

Blesse, O my soule, the Lord,* and let all things which are within me praise his holy name.

Blesse, O my soule, the Lord,* and do not forget all his favours.

He forgives all thy iniquities,* he heales all thy infirmities.

He redeemes thy life from ruin,* he crownes thee with mercy and commiseration.

He fils thy desires with what is good:* thy youth, like that of the eagle, shall be renewed.

The Lord is he who does mercy,* and does, iustice to those who suffer wrong.

The merciful and pitying Lord:* the long sufferer, and most mighty merciful.

He wil not continue his anger for ever;* neither wil he threaten for ever.

He has not dealt with us in proportion to our sins;* nor has he rendered unto us according to our offences.

Because according to the distance of heaven from earth,* so has he enforced his mercies, upon those who feare him.

As far distant as the east is from the west,* so far has he divided our offences from us.

After the manner that a Father takes pity of his sons; so has the Lord taken pity of those who feare him;* because he knows what we are made of.

He remembers that we are but dust. Man, like hay, such are his days;* like the flower in the field, so wil he fade away.

Because his breath wil passe away through him, and he wil not be able to subsist,* and it wil find no longer its owne place.

But the mercy of the Lord is from all eternity;* and wil be for ever upon those who feare him.

And his iustice comes upon the children of their children,* to those who keep his wil.

And are mindful of his commandments,* to performe them.

The Lord in heaven has prepared himself a throne, and his kingdom shall reign over all.

Blesse yee the Lord, all yee Angels of his; yee who are powerful in strength:* who execute his commands, at the hearing of his voice when he speakes.

Blesse yee the Lord, all yee vertues of his:* yee Ministers who execute his wil.

Blesse yee the Lord, all yee works of his throughout all places of his dominions:* my Soule praise thou the Lord.

Glory be to the Father, and to the Son,* and to the Holy Ghost.

As it was in the beginning, and now and ever,* and for ever and ever. Amen.

Wee humbly implore, O merciful God, thy infinit clemency; that as we come to Thee with a confident soule, and sincere faith, and a pious assurance of mind: with the like devotion thy beleevers may follow on these tokens of thy grace. May all superstition be banished hence; far be all suspicion of any diabolical fraud; and to the glory of thy name let all things succeede: to the end thy beleevers may understand Thee to be the dispenser of all good; and may be sensible, and publish, that whatsoever is profitable to soule or body, is derived from Thee: through Christ our Lord. Amen.

These Prayers being said, the King's Highnes rubbeth the Rings between his hands, saying,

Sanctify, O Lord, these Rings, and graciously bedew them with the dew of thy benediction, and consecrate them by the rubbing of our hands, which thou hast been pleased according to our ministery to sanctify by an external effusion of holy oyle upon them: to the end that what the nature of the mettal is not able to performe, may be wrought by the greatnes of thy grace: through Christ our Lord. Amen.

Then must holy water be cast on the Rings, saying,

In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

O Lord, the only begotten Son of God, Mediatour of God and men, Jesus Christ, in whose name alone salvation is sought for; and to such as hope in thee givest an easy acces to thy Father: who, when conversing among men, thyself a man, didst promise, by an assured oracle flowing from thy sacred mouth, that thy Father should grant whatever was asked him in thy name: Lend a gracious eare of pity to these prayers of ours; to the end that, approaching with confidence to the throne of thy grace, the beleevers may find, by the benefits conferr'd upon them, that by thy mediation we have obtained what we have most humbly begd in thy name: who livest and reignest with God the Father, in the unity of the Holy Ghost, one God for ever and ever. Amen.

Wee beseech thee, O Lord, that the Spirit, which proceedes from thee, may prevent and follow on our desires; to the end that what we beg with confidence for the good of the faithful, we may efficaciously obtaine by thy gracious gift: through Christ our Lord. Amen.

O most clement God; Father, Son, and Holy Ghost; wee supplicate and beseech thee, that what is here performed by pious ceremonies to the sanctifying of thy name, may be prevalent to the defense of our soule and body on earth; and profitable to a more ample felicity in heaven: who livest and reignest God, world without end. Amen.