There is one other piece of evidence--practical this time--that the healing power of the Church was not entirely forgotten or neglected. Up to the time of the Hanoverian dynasty, the Kings of England touched for scrofula, popularly known, from this method of cure, as ‘The King’s evil.’ The most celebrated patient I can call to mind is Dr. Johnson. It may be objected that this practice was not the work of the Church’s ministry; but it must be remembered that most Canonists regard the King of England as _mixta persona_ (that is, semi-clerical) by virtue of his Coronation; and also the position given the Sovereign as ‘Supreme Governor’ of the Church would appear to invest him with an ecclesiastical status.[99] [99] With touching for scrofula may be compared the blessing of ‘cramp-rings.’ The Sovereign of England used, on Good Friday, to bless rings which afterwards were distributed to sufferers from cramp or epilepsy. The last monarch to do this was Mary Tudor. I admit, however, as must all candid persons, that on the whole the Church has grossly neglected all forms of psychic healing; and so welcome the more gladly the definite stand taken in the Lambeth Report, 1908. That Report is the unanimous act, not merely of the Church of England, but of those numerous bodies in communion with her: on the committee which drew up the report were bishops from America, India, Scotland, Central Africa, New Zealand, and England--a fact that can vouch for the significance of the Report’s admissions and contentions. This Report I shall take as the basis of my inquiry into the official attitude of the Church of to-day towards Medicine and Psychic Healing. The Report opens with a statement that is refreshing in its admission of ignorance after the ready words of many sciolists and ‘quack’ healers. ‘Your Committee, which has had under consideration “Ministries of Healing,” has felt itself at a disadvantage in discussing phenomena which only in recent times have been the subject of scientific investigation. In the present stage of knowledge it would be premature for any except experts to hazard an opinion upon such topics as the powers of “Mental Suggestion,” and the range of “Subliminal Consciousness,” or to attempt to forecast the possibilities of “Mental” or “Spiritual Healing.”’ While, however, displaying this diffidence in dealing with the scientific side of their subject, the Committee is quite definite about the spiritual aspect of pain, sickness, and suffering.