“The” Acts and Monuments of the Church

would be untrue. For the fidelity and obedience that I owe to thee, O king! I have it of the faith and fidelity of God, whose vicar St. Peter is, to whose seat I do appeal. Further, whereas ye require me to swear, that I shall for no cause hereafter at any time appeal to Rome, I pronounce openly that a christian prince has no right to require such an oath of his archbishop; for if I should forswear St. Peter, I should deny Christ. And when I shall at any time deny Christ, then shall I be content and ready to stand to the satisfaction of my transgression to you, for asking licence to go to Rome. And perad venture when I am gone, the goods of the church shall not so serve your temporal desires and commodities as ye ween for." At these words of the bishop the king and his nobles were not a little incensed. And declared again, "That in his promise of observing the king's customs, there was neither condition, nor any clause put in, either of God or right," &c.

At length the king, after many threatening words, told him he should carry nothing out of the realm with him. "Well," said the bishop; "if I may neither have my horse nor garments with me, then will I walk on foot ;" and so he prepared to set out on his journey, (all the other bishops forsaking him), of whom none would take his part; but if he came to them for counsel, they said he was wise enough, and needed not their counsel, as being one who for his prudence knew best what was to be done, as also for his holiness, was willing and able to follow what he knew. As for them, they neither durst nor would stand against the king their lord, whose favour they could not be without, for the peril that might happen both to themselves and their kindred.

Anselm coming to Rome, made his complaint to Pope Urban of the king; and the pope, writing to the king in behalf of Anselm, his letters and commands were despised. In the meantime, while the pope's letters were sent to the king, and Anselm was bid to wait about the pope for an answer back, till perceiving at length how little the king regarded the pope's letters, he began to be weary of waiting, and desired the pope that he might be discharged from his archiepiscopal office. To this the pope would not consent, but added, "As touching these matters we shall sufficiently provide at the next council to be holden at Bayonne, where I require you to be present.

When the time of the council was come, Anselm among others was called for, who, first sitting outside the bishops, was afterwards placed at the right foot of the pope, whence the same place was appointed to the successors of the see of Canterbury, in every general council by the decree of Pope Urban, to sit at the right foot of the pope. In this council there was great stir and much reasoning against the Grecians, concerning the matter and order of the proceeding of the Holy Ghost. Where is to be noted, that the Greek church has for a long time dissented from the Latin church in many points, to the number of twenty, or twenty-nine Articles, as I have them collected out of the register of the church of Hereford, of which some are as follow:

Wherein the Greek church differeth from the Latin.

1. They are not under the obedience of the church of Rome, because that the church of Constantinople is not subject but equal to the same.

2. They hold that the bishop of the apostolic see of Rome has not greater power than the four patriarchs. And whatever the pope does beside their knowledge, or without their approbation, it is of no value.

3. They say whatever has been done or concluded, since the second general council, is of no authority; because from that time they account the Latins to be in error, and excluded out of the holy church.

4. They hold the eucharist consecrated by the church of Rome not to be the very body of Christ. Also where the Romish church consecrates in unleavened bread, they consecrate in bread leavened.

5. They say that the Romish church errs in the words of baptism, for saying, "I baptize thee;" when

they should say, "Let this creature of God be baptized," &c.

6. They hold moreover that there is no purgatory, and that the suffrages of the church do not avail the dead, either to lessen the pain of them that be destined to hell, or to increase the glory of them that be ordained to salvation.

7. They hold that the souls out of the bodies departed (whether they have done good or evil) have not their perfect pain nor glory, but are reserved in a certain place till the day of judgment.

8. They condemn the church of Rome for mixing cold water in their sacrifice.

9. They condemn the church of Rome, for that women as well as priests anoint children (when they baptize them) on both shoulders.

10. They call our bread panagia.

11. They blame the church of Rome for celebrating their mass on other days besides Sundays, and certain other feasts appointed.

12. Also in this the Greek church varies from the Latin; for they have neither cream nor oil, nor sacra. ment of confirmation.

13. Neither do they use extreme unction, or anointing after the manner of the Roman church, expounding the place of St. James of the spiritual infirmity, and not corporal.

14. They enjoin no satisfaction for penance, but only that they shew themselves to the priests, anointing them with simple oil in token of remission of sins.

15. Only on Maunday Thursday they consecrate for the sick, keeping it for the whole year after, thinking it to be more holy on that day consecrated than upon any other. Neither do they fast any Saturday through the whole year, but only on Easter-eve.

16. They give but only five orders, as of clerks, subdeacons, deacons, priests and bishops; whereas the Roman church gives nine orders after the nine orders of angels.

17. Moreover the Grecians in their orders make no vow of celibacy, alleging for them the fifth canon of Nice, requiring that priest or deacon will not forsake his wife for honesty sake.

18. Every year the Grecians use upon certain days to excommunicate the church of Rome, and all the Latins as heretics.

19. Among the Grecians they are excommunicated that beat or strike a priest. Neither do their religious men live in such priestly celibacy as the Roman priests do.

20. Their emperor amongst them ordains patriarchs, bishops, and other of the clergy, and deposes the same at his pleasure; also he gives benefices to whom he chooses, and retains the fruits of the same benefices as pleases him.

21. They blame the Latin church because they eat no flesh, eggs, and cheese on Fridays, and do eat flesh on Saturdays.

22. They hold against the Latin men for celebrating without the consecrated church, either in the house or in the field; and fasting on the Sabbath day; also for suffering dogs and other beasts to enter into the church.

23. The Grecians use not to kneel in all their devotions, yea not to the body of Christ, but one day in the whole year; saying and affirming that the Latins are goats and beasts, for they are always prostrating themselves upon the ground in their prayers.

24. The Grecians moreover permit not the Latins to celebrate upon their altars. And if it chance any Latin priest celebrates upon their altar, they wash the altar in token of abomination and false sacrifice. And they diligently observe that whenever they do celebrate, they do but one liturgy or mass upon one altar or table that day.

25. They dissent from the church of Rome touching the order and manner of the proceeding of the Holy

Ghost.

These articles, wherein is declared the difference between the east and west church, of the Grecians and Romans, as I found them articled and collected in an ancient and authentic register of the church of Hereford,

so I thought here to insert them, and leave them to the consideration of the reader. Other four articles more in the same register are there expressed concerning simony and usury, not forbidden with them; and touching also their emperor; and how they teach their children to hurt or damnify the Latin priests in all manner of ways. Which articles, because they seem not truly collected out of their teachings, or else not greatly pertinent to the doctrine of religion; I pass them over, and return to our history again.

When some of these questions were moved in the council to be discussed, namely concerning the assertion of the proceeding of the Holy Ghost, and concerning leavened bread in the ministration of the Lord's supper, Anselm was called for, who in the handling and treating of the articles so bestirred him in that council, that he well pleased the pope and them about him.

Then in the history it follows, after long debating and discussing of these matters in the council, when they had published their judgment on them, and the pope had blasted out his thundering excommunications against the Grecians, and all that took their part: at length the complaints and accusation against the king of England were brought in. Upon this, Pope Urban with his adherents was ready to proceed in excommunication against the king. But Anselm kneeling before the pope, after he had first accused his king, afterwards obtained for him longer time to be given for further trial.

Thus the council breaking up, the pope returning again to Rome, directs his letters to the king, commanding him that Anselm should be reinvested in his archbishopric, and all other possessions there pertaining. To this the king sends answer by messengers; who coming to the pope, declared in the king's behalf, that the king their master did not a little marvel what induced him to command Anselm to be reinvested in his archbishopric; seeing he before told him plainly, that if he went out of England without his leave, he would deprive him of it." Well," said the pope, "have you no other matter against Anselm but only this?" "No," quoth they. "And have ye taken all this travel," said the pope "to come hither so far to tell me this, that the primate of your country is dispossessed, because he has appealed to the apostolical see and judgment? Therefore if you love your lord, speed home and tell him, if he will not be excommunicated, that he quickly reinvest Anselm again to all that he had before. And lest I have you be hanged for your labour, look to your time, and see that you bring me answer again from him to this city, against the next council the third week after Easter." The messenger or speaker being somewhat astonished at the hearing of this tragical answer, and thinking yet to work something for his king and master, came secretly to the pope, saying that he would confer a certain mystery from his king privately with his holiness. What mystery that was, or what there passed from the king to the pope and the court of Rome, my author does not shew; but so cunningly that mystery was handled, that with a full consent both of the pope and all the court of Rome, a longer day was given, from Easter to Michaelmas, and the pope's choleric heat so assuaged, that when the council came (which was held at St. Peter's church at Rome) although great complaints were denounced against the king; yet such favour was found that he suffered no harm. the sentence of excommunication was there pronounced against such lay persons as gave investiture of churches, and them that were so invested. Also against them that consecrate such, or who gave themselves in subjection to lay men for ecclesiastical livings, as is before touched.

Only

This council being finished, the archbishop seeing the unstedfastness of the pope (which but pleased him but little) took his journey to Lyons, where he continued his abode a long time, till the death first of pope Urban, then afterwards of the king.

Of this King William many things are differently recorded, some to his commendation, and some to his blame; whereof this is one, which some will ascribe to hardiness, but I rather ascribe to rashness in him. As the king once was in his sport of hunting, suddenly word came to him that Cenourona (a city in Normandy) was

besieged. The king without tarrying or advice took the straight way toward the sea-side, sending to his lords that they should follow after. They advised him to stay till his people were assembled, but he would not be stayed, saying that such as loved him (he knew) would follow him shortly, and so went and took ship. The shipmaster seeing the weather so dark and cloudy was afraid, and counselled the king to tarry till the wind would change, and the weather be more favourable. But the king persisting, commanded him to make all speed he could for his life, saying, "That he never heard that any king yet was ever drowned." And so he passed the sea in safety, and came to Normandy.

In the thirteenth year of his reign King William, (having at the same time in his hand three bishoprics, Canterbury, Winchester, and Sarum; also twelve abbeys in farm, was wounded to death, as he was in his sport of hunting in the New Forest, by the glancing of an arrow, shot by a knight named Walter Tyrrel, and was carried speechless to Westminster, and there buried. His life was such that it is hard for a history that should tell the truth, to say whether he was more to be commended or reproved. Among other vices, there is especially to be rebuked in him unmeasurable and unreasonable covetousness; so that he coveted to be every man's heir. This one example of liberal and princely nature I find in him; that upon a time when a certain abbot of a place was dead, there came to his court two monks of the same house, who had gathered much money, and used influence with the king, and severally made large offers to be promoted to that dignity. There was also a third monk of the same place, who of meekness and humility followed the other two, in order that upon him whom the king would admit for abbot, he should give attendance, and as his chaplain return with him. The king called before him the two monks severally, of whom the one outbid the other. As the king cast his eye aside, he espied a third monk standing by, supposing that his coming had been also for the same matter. Then the king calling him, asked what he would do, whether he would give more than his brethren had offered, to be appointed abbot. He answered the king, and said, that he neither had nor would (if he could) offer money for it by any such unlawful means.

When the king had well pondered this third Monk's answer, he said that he was best worthy to be the abbot, and to have the rule of so holy a charge; and so he gave him that benefice without taking any money.

Urban bishop of Rome, who (as is said) succeeded after Victor, ruled the church of Rome about the space of twelve years; and amongst his other acts he excommunicated the emperor Henry IV., as a man not very devoted to the see of Rome. But yet he was a worthy and victorious prince, in whom also some vice perchance might be noted, yet none such for which any prelate or minster of Christ ought to excite his subjects to rebel against public authority appointed of God. This Emperor Henry IV. was excommunicated by four popes severally; by Hildebrand, by Victor, by Urban,and by Paschal. Which excommunication wrought so in the ignorant and blind hearts of the people, that many (as well the nobles as of the multitude, contrary to their sworn allegiance) rebelliously conspired against the king and emperor.

KING HENRY THE FIRST.

Henry, the first of that name, the third son of William the Conqueror, succeeding his brother Rufus, began his reign in England, (A. D. 1100)., for his knowledge and science in the seven liberal arts, he was sirnamed Clerk or Beauclerk. In him it may well appear how knowledge and learning greatly conduce to the government and administration of any realm or country. At the beginning he reformed the state and condition of the clergy, released the grievous payments introduced against King Edward's laws, with amendments thereof; he reformed the old and untrue measures, and made a measure after the length of his arm; he greatly abhorred excess of meats and drinks; he reformed many abuses; and used to vanquish more by counsel than by sword.

In the second year of his reign, Robert his elder brother, duke of Normandy, being occupied in the christian wars against the Turks, and being elected king of Jerusalem, hearing of the death of Rufus, refused the kingdom thereof. Thus returning to Normandy, he made there his preparation, and came over to England with a great army to challenge the crown; but by mediation of the lords, it was agreed upon that Robert should have yearly during his life three thousand marks, as was likewise promised him before by King Rufus his brother; and whichever of them overlived the other, should be the other's heir. In process of time there was variance again between King Henry and Robert; and at length Robert in the wars was taken prisoner and brought over to England, and was put into the castle of Cardiff in Wales, where he continued a prisoner as long as he lived.

It has been already stated how Anselm went to the pope; after the death of King William he was sent for again by King Henry, and returned, and was at the council of the king at Westminster, where the king, in the presence of the lords, as well as temporal as spiritual, ordained and invested two bishops, Roger bishop of Salisbury, and Roger bishop of Hereford.

After this council, Herbert bishop of Norwich had much ado with the priests of his diocess; for they would neither leave their wives, nor yet give over their benefices as had been decreed in the council. Whereupon he wrote to Anselm the archbishop for advice. Anselm required him to persuade the people of Norfolk and Suffolk; that as they professed christianity, they should subdue them as rebels against the church, and utterly drive both them and their wives out of the country, placing monks in ther rooms.

Gerard the archbishop of York had also much trouble in depriving the priests of his province of their wives, which with all his excommunications and thunderings, he could hardly bring about.

About the end of the third year of the reign of this king, which was A. D. 1103., a variance arose between King Henry and Anselm, the occasion of which was this: you heard a little before how Henry had, of his own authority invested two bishops, one Roger, who was chancellor, bishop of Salisbury; and another bishop of Hereford. Besides these he invested others also, and several other things he took upon him in the ecclesiastical state, which he might lawfully do, God's word allowing the same; but because he was restrained by the bishop of Rome, and forbidden to do so, this Anselm was so enraged that he would neither consent to it, nor yet confirm them, nor communicate nor talk friendly with them, whom the king had instituted and invested; but opprobriously called them abortives, or children of destruction, disdainfully rebuking the gentle king as a defiler of religion, and polluter of their holy ceremonies. With this uncomely outrage the king was much displeased, and required Gerard the archbishop of York to consecrate them : who without delay did so, saving that one William Gifford, to whom the king had given the bishopric of Winchester, refused to take his consecration by the hands of the bishop of York. For which cause the king deprived him both of bishopric and goods, and banished him the realm.

Moreover, the king required of Anselm, to do homage, after the manner of his ancestors. Also it was asked, whether he would join with the king in giving investitures, as Lanfranc his predecessor had done. Anselm answered that he would not do homage to the king; alleging the pope's excommunication, who, in his council of Rome a little before, had given forth open sentence of excommunication upon all such lay persons (whatever they were) that should from henceforth confer or give any spiritual promotions: also upon them that received such promotions at their hands, and those who consecrated any such receivers. Moreover he pronounced all them accursed who for benefices or other ecclesiastical promotions should subject themselves under the homage or service of any great man, king, prince, duke, or earl of the laity. For (the pope said) it was unseemly and a thing very execrable, that the hands which were converted into so high a working, as was granted to no angel (that is, to create Jesus Christ in

the mass, even him who created all, and to offer up the same before the sight of the Father for the salvation of the whole world) should be brought to such a slavery, as to be subject to those filthy hands, which are polluted with robberies, and bloodshed, &c. Anselm alleging this decree of Pope Urban, refused to do homage, fear. ing (as he said) the pope's excommunication.

In the mean time, while there was long disputation on both sides for investing, the nobles of the realm contended, that investings did belong to the king's dignity; wherefore the king calling for Anselm again, required him either to do homage to him or else to leave his kingdom. To whom Anselm replying again, required the pope's letters to be brought forth, and the matter to be decided according to the tenor thereof. For now the messengers were returned from Rome, with the pope's answer; altogether agreeing with Anselm. Then said the king; What have I to do with pope's letters? I will not forego the liberties of my kingdom for any pope." Thus the contention continued between them. Then other ambassadors were sent again to the pope, that he would something qualify and moderate (or rather abolish) the sternness of the Roman decree before-mentioned. On the part of Anselm were sent two monks, Baldwin and Alexander. On the king's behalf were sent two bishops, Robert bishop of Lichfield, and Herbert bishop of Norwich.

After the ambassadors (thus sent on both sides to Rome) had pleaded their causes; the pope glad to gratify the king (yet loath to grant his request, being against his own profit, and therefore more inclining to Anselm's side) sent his letters to Anselm, signifying that he would not repeal the statutes of his holy fathers for one man's pleasure: charging him moreover, not only not to yield in the cause of investing, but constantly to adhere to the decree of Pope Urban, &c. Besides this letter to Anselm, he directed also another to the king himself: which letter, the king suppressed and did not shew, only declaring by word of mouth, what the ambassadors had said unto him from the pope. Which was, that he permitted unto him the licence of investing, upon condition that in other things he would execute the office of a good prince, &c. The contention still continuing, it was agreed by the king and his nobles, that Anselm should go himself to Rome. And much entreaty was made that he would take that journey in hand, in his own person, to present himself to the pope, for the peace of the church and of his country. And so at length by persuasion, he went to Rome and spake with the pope. He was followed also by the king's ambassador, William Warlwast, new elect bishop of Exeter. There it was decreed, that the bishops who were invested by the king, should be excommunicated. The absolution and satisfaction of whom was left to Anselm, the king only, who had invested them, being excepted.

Thus Anselm, leaving Rome, took his journey toward England. But the ambassador, pretending to go to St. Nicholas, remained behind, to see whether he could win the pope's mind to the king's purpose. Which when he saw he could not do, he overtakes Anselm by the way, at Placentia, and told him the king's pleasure. "The king," said he, " gives to you in charge and commandment, that if you will come to England, and there behave yourself to him, as your predecessor did to his father, you should be received and retained in the realm accordingly: if not-you are wise enough to know what mean, and what will follow." And so with these words, parting from him, he returned again to the king: and Anselm remained at Lyons a year and a half, and wrote to the king as follows:

"To his Reverend Lord, Henry, King of England, An, selm, Archbishop of Canterbury, faithful Service, with Prayers.

"Although you understand by William Warlwast what we have done at Rome; yet I shall shortly shew you that which belongs to me. When I came to Rome

I declared the cause wherefore I came to the lord pope. He answered that he would not swerve from the statutes of his predecessors. Furthermore, he commanded me that I should have no fellowship with those who received investings of churches at your hands, after the knowledge of this prohibition, unless they would do penance, and forsake what they had received, without hope of recovery; also that I should not communicate with the other bishops that had consecrated such men, unless they would present themselves to the judgment of the apostolic see. The aforesaid William can be a witness of all these things if he will. This William, when we departed asunder (reckoning up in your behalf, the love and liberality which you had always towards me) warned me as your archbishop, that I should shew myself such an one, that if I would come into England, I might be with you as my predecessor was with your father, and you might treat me with the same honour and liberty that your father treated my predecessor. By which I understand, that unless I should shew myself such a one, you would not have me come into England. For your love and liberality I thank you: but that I should be with you as my predecessor was with your father, I cannot do it. For I dare not do homage to you, nor communicate with those who take investings of churches at your hands: because of this inhibition made, I myself hearing it. Wherefore I desire you to send me your pleasure herein if it please you, whether I may return into England (as I said) with your peace and power of mine office."

In the meanwhile there was great debate, and many messengers sent to and fro between the king, the archbishop, and the pope, but nothing was done: for the pope would not agree to the king, neither would the king condescend to the archbishop. At last the archbishop, seeing he could by no means prevail against the king, thought to revenge himself by excommunication, and so went about the same. The king, hearing of this by the Countess Adela his sister, desires her to come to him into Normandy, and bring Anselm with her whereupon (through the means of the countess) the king and Anselm were reconciled, and the archbishop was restored to his former possessions again. Only his return was deferred, because he would not communicate with those whom the king had invested. So the king took his passage over into England, and Anselm abode at the abbey of Becke.

In the meantime complaints were daily brought from England to Anselm, against the priests and canons, who, in his absence, contrary to the late council holden at London, received their wives unto their houses again, and were permitted so to do by the king, they paying him certain money for the same. Anselm, the sore enemy against lawful marriage, grieved therewith, addressed his letters to the king, requiring him to refrain from taking any more of such exactions, declaring, moreover, and affirming, that the offences of all such ecclesiastical ministers must be corrected by the bishops, and not by laymen.

It was not long after that the king, as he had promised, went again to Normandy, and meeting with Anselm at the abbey of Becke, he agreed with him in all such points as the archbishop required. As first, that all his churches, which before were made tributary to King William, now should remain free from all tribute; that he should require nothing of the said churches or provinces in the time of the seat being vacant. Moreover, concerning such priests and ministers as had given money to the king for liberty to keep their wives, it was agreed that they should cease from all ecclesiastical functions for the space of three years. Thus Anselm, the stout champion of popery and superstition, after he had gained this victory over the king, for which he had so long fought, sailed into England with joy and triumph, having obtained all his popish requests. Where first he flies like a lion upon the married priests, contrary to the word of God, divorces and punishes, by man's authority, those whom the Eternal and Almighty God had coupled. Next, he looks to

those who held any church by farm under the king. Against simony, likewise, and against those that married within the seventh degree, he proceeds with his full pontifical authority.

Shortly after, as King Henry had finished his war in Normandy, he returned again with victory into England, about the sixth year of his reign, Anselm archbishop of Canterbury (by the permission of the king) assembled a great council of the clergy and prelates of England at Westminster in London. In which (by the bishop of Rome's authority) he so wrought with the king, that at length (though not without great difficulty) it was newly confirmed and enacted, that no temporal man after that day should make investiture with cross or with ring, or with pastoral hook. In this council various injunctions were given forth to priests and deacons. And, as we are here mentioning the synodal acts concluded in the time of this Anselm, I here place them all together, taking them from Malmesbury and other authors. The first thing decreed by this Anselm, in his synodal councils, was touching the fault of simony, whereby many bishops and abbots (as is before mentioned) were at the same time deposed: and laymen were forbidden to confer any ecclesiastical promotion.

Also, it was decreed, that no bishop should bear any office in secular men's business or meetings: and that such should not go apparelled as the laymen did, but should have their vestures decent and meet for religious persons. And that in all places they should never go without some to bear witness of their conversation.

That no archdeaconries should be let out to farm. That no archdeacon should be under the degree of a deacon.

That no archdeacon, priest, deacon, sub-deacon, colligener, nor canon, should from that time marry, nor yet keep his wife, if he had been married to one before.

That every sub-deacon, being under the degree of a canon, marrying a wife after the profession of celibacy, should be subject to the same rule.

That any priest who did not put away his wife, should be reputed unlawful, and that he should say no mass, and if he said mass, he should not be heard.

That none should be admitted to orders from that time forward, from the degree of a sub-deacon, unless he professed celibacy.

That priests' sons should not claim the benefices of their fathers by heritage, as the custom had always been before.

That no spiritual person should sit in any secular office, as to be procurators or judges of blood.

That priests should not resort to taverns or banquets, nor sit drinking by the fireside.

That the garments of priests should be of one colour, and that their shoes should be decent.

Besides all these synodal acts, with others which we omit, given out by Anselm, he also directed other new injunctions to the priests.

That they and their wives should never meet in one house, neither yet have dwelling in their territories.

That the priests, deacons, and sub-deacons, should keep no female in their house, unless they were of their

next kin.

That such as had separated themselves from the society of their wives, and yet for some cause had to communicate with them, might do so, if it were out of doors, and before two or three witnesses.

That if any of them should be accused by two or three witnesses, and could not clear himself again by six able men of his own order if he be a priest; or, if he be a deacon, by four; or, if he be a sub-deacon, by two; then he should be judged a transgressor of the statutes, deprived of his benefice, and be made infamous, or be put to open reproach of all men.

That any who rebelled, and in contempt of this new statute still held his wife, and presumed to say mass, upon the eighth day after (if he made not due satisfaction) should be solemnly excommunicated.

That all archdeacons and deacons should be straitly sworn not to wink or dissemble at their meetings, nor to bear with them for money. And if they would not

Gerard the archbishop of York had also much trouble in depriving the priests of his province of their wives, which with all his excommunications and thunderings, he could hardly bring about.

About the end of the third year of the reign of this king, which was A. D. 1103., a variance arose between King Henry and Anselm, the occasion of which was this: you heard a little before how Henry had, of his own authority invested two bishops, one Roger, who was chancellor, bishop of Salisbury; and another bishop of Hereford. Besides these he invested others also, and several other things he took upon him in the ecclesiastical state, which he might lawfully do, God's word allowing the same; but because he was restrained by the bishop of Rome, and forbidden to do so, this Anselm was so enraged that he would neither consent to it, nor yet confirm them, nor communicate nor talk friendly with them, whom the king had instituted and invested; but opprobriously called them abortives, or children of destruction, disdainfully rebuking the gentle king as a defiler of religion, and polluter of their holy ceremonies. With this uncomely outrage the king was much displeased, and required Gerard the archbishop of York to consecrate them: who without delay did so, saving that one William Gifford, to whom the king had given the bishopric of Winchester, refused to take his consecration by the hands of the bishop of York. For which cause the king deprived him both of bishopric and goods, and banished him the realm.

In the mean time, while there was long disputation on both sides for investing, the nobles of the realm contended, that investings did belong to the king's dignity; wherefore the king calling for Anselm again, required him either to do homage to him or else to leave his kingdom. To whom Anselm replying again, required the pope's letters to be brought forth, and the matter to be decided according to the tenor thereof. For now the messengers were returned from Rome, with the pope's answer; altogether agrecing with Anselm. Then said the king; "What have I to do with pope's letters? I will not forego the liberties of my kingdom for any pope." Thus the contention continued between them. Then other ambassadors were sent again to the pope, that he would something qualify and moderate (or rather abolish) the sternness of the Roman decree before-mentioned. On the part of Anselm were sent two monks, Baldwin and Alexander. On the king's behalf were sent two bishops, Robert bishop of Lichfield, and Herbert bishop of Norwich.

Thus Anselm, leaving Rome, took his journey toward England. But the ambassador, pretending to go to St. Nicholas, remained behind, to see whether he could win the pope's mind to the king's purpose. Which when he saw he could not do, he overtakes Anselm by the way, at Placentia, and told him the king's pleasure. "The king," said he, "gives to you in charge and commandment, that if you will come to England, and there behave yourself to him, as your predecessor did to his father, you should be received and retained in the realm accordingly: if not-you are wise enough to know what I mean, and what will follow." And so with these words, parting from him, he returned again to the king: and Anselm remained at Lyons a year and a half, and wrote to the king as follows:

"To his Reverend Lord, Henry, King of England, An. selm, Archbishop of Canterbury, faithful Service, with Prayers.

"Although you understand by William Warlwast what we have done at Rome; yet I shall shortly shew you that which belongs to me. When I came to Rome

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