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NOUEROR.

THE EMPEROR'S SERVILE SUBMINION TO THE DOE Legic IT the inlowing sentence excommunicatory, guas far the angeror by Pope Hildebrand, -Ost St. Peter, prince of the apostles, bow down the ears I beseech thee, and hear me thy servant, tom thou hast brought up even from mine infancy, and st delivered me until this day from the hands of the ied, who hate and persecute me, because of my fath hee. Thou art my witness, and also the burned for esus Christ, and thy brother St. Paul, from pertung by martyrdom, how that I entered the from in we gly, but enforced against my will; te lun

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m the Conreigned thir. oy Lanfranc. prison, at the rds, who had death of Wil. on, was absent his father, and aken upon him è laid his dukeand gathered an William Rufus >mising him subder brother, only , he might enjoy ly three thousand of them outlived The occasion of brought a great disind bishops, both in Duke Robert, by the o consent to all that after into Normandy. he Normans, that befrequently dissension. st him, so that he was him the Englishmen. so immeasurable in his nefices, abbeys, and biAll Englishmen. ling plunderer of church ishopric of Lincoln to his hen began to cavil, avowlonged to the see

the number of whom is Henry, whom they call king, the son of Henry the emperor, who has lifted up so proudly his horns against the church of God, making conspiracy with divers other bishops, Italians, French, and Germans. Against the pride of whom hitherto your authority has prevailed; who rather being broken than amended, coming to me in Cisalpina, made humble suit to me for pardon and absolution. I, thinking there was true repentance in him, received him again to favour, and did restore him to the communion only, from which he was excommunicated, but to his kingdom (from which in the synod of Rome he was worthily expelled) I did not restore him, nor to the rents and fruits thereof, (that he might return to the faith again) that I granted not to him. And that I did for this purpose, that if he should defer to agree with certain of his neighbours whom he has always vexed, and to restore again the goods both of the church and otherwise, then he might be compelled by the censures of the church, and force of arms thereto. Whereby divers and sundry bishops and princes of Germany (such as he had long troubled) being helped by this opportunity, elected Rodulph their duke to be king in place of Henry, whom they for his transgressions had removed and dispatched from his empire. But Rodulph, first in this matter using a princely modesty and integrity, sent up his messengers to me, declaring how he was constrained to take that regal government upon him, although he was not so desirous thereof, but that he would rather show himself obedient to us, than to the other that offered him the kingdom; and whatever our arbitration should be therein, he would be under obedience both to God and to us.

And for more assurance of his obedience

he hath sent his own children hither for pledges. Upon this Henry began to be angry, and first intreated us to restrain and inhibit Rodulph, through the pain of our curse, from the usurpation of his kingdom. I answered I would see which of them had the best right and title thereto, and so send our legates thither to know the whole state of the matter; and thereon I would decide between them which of them had the true right. But Henry would not suffer our legates to come to take up the matter, and slew many both secular men and clergy, spoiling and profaning churches; and so by this means hath endangered himself in the bonds of excommunication. I therefore, trusting in the judgment and mercy of God, and in the support of the blessed virgin, also upon your authority, do lay the sentence of curse upon the said Henry and all his adherents; and here again I take his regal government from him, charging and forbidding all christian men that have been sworn to him, whom I discharge here of their oath, that hereafter they obey him in nothing, but that they take Rodulph as their king, who is elected by many princes of the province. For it is right and convenient, that as Henry for his pride and stubbornness is deprived of his dignity and possession; so Rodulph being acceptable to all men for his virtue and devotion, be exalted to the imperial throne and dominion.

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After this, Henry and Rodulph, to try the matter by the sword, contended together in battle, where Henry, by the favour of God, contrary to the judgment of Hil. debrand, had the victory. Rodulph being severely wounded in the conflict, was taken out of the army, and carried to Hyperbolis, where he commanded the bishops and chief movers of his conspiracy to be brought before him. When they came, he lifted up his right hand in which he had received his deadly wound, and said, "This is the hand which gave the oath and sacrament of fidelity to Henry my prince, and which through your instigation so often has fought against him and fought in vain; now go and perform your first oath and allegiance to your king; for I must go to my fathers," and so he died. Thus the pope gave battle, but God gave the victory.

Henry, after his enemy was thus subdued, forgot not the injuries received from Hildebrand, by whom he was twice excommunicated, and expelled from his kingdom. Therefore he calls a council of the bishops of Italy, Lombardy, and Germany, at Brixia, (A.D. 1083), where he cleared himself, and then accused Hildebrand of various crimes, as an usurper, perjured, a necromancer, a sower of discord; complaining moreover of wrongs and injuries done by the bishop and church of Rome; his father, who was emperor before him, had installed many bishops by his assignment, without the election of any other and now this pope, contrary to his oath and promise, thrust himself in without the will and knowledge of him who was the emperor and chief magistrate. For, in the time of his father Henry III., this Hildebrand with others, bound themselves with an oath, that so long as the emperor and his son should live, they should neither themselves presume, nor suffer any other to aspire to the papal seat, without the assent and approbation of the emperors; which now this Hildebrand, contrary to his oath, had done. Wherefore the council, with one agreement, condemned this Hildebrand that he should be deposed, and passed the following sentence against him."

"Because it is known that this bishop was not elected of God, but has intruded himself by fraud and money— who has subverted all ecclesiastical order-who has disturbed the government of the christian empire-menacing death of body and soul against our catholic and peaceable king-who has set up and maintained a perjured king-sowing discord where concord was-causing debate amongst friends-slanders and offences amongst brethren-divorce and separation among the married, (for he took away the marriage of priests)—and finally disquieting the peaceable state of all quiet life: Therefore we here, in the name and by the authority of God, congregated together, with the legates and nineteen bishops, on this day of Pentecost, at Mentz, do proceed in canonical judgment against Hildebrand, a most wicked man, preaching sacrilege and burning, maintaining perjury and murders, calling in question the catholic faith Therefore, O you blessed princes of the apostles, of the body and blood of the Lord, a follower of divinagrant this, and confirm with your authority what I tion and dreams, a manifest necromancer, a sorcerer, and have said, so that all men may understand, if you infected with an evil and heathen spirit, and therefore have power to bind and loose in heaven, you have also departed from the true faith, and we judge him to be depower in earth to give and take away empires, king-posed and expelled, and unless he, hearing this, shall doms, principalities, and whatever here on earth belongs to mortal men. For if you have power to judge in such matters as appertain to God: what then should we think you have of these inferior and profane things? And if it be in your power to judge the angels, ruling over proud princes, what then shall it beseem you to do upon their servants? Therefore let the kings understand by this example, and all other princes of the world, what you are able to do in heaven, and what you are with God; that thereby they may fear to contemn the commandment of holy church. And now do you exercise this judgment quickly upon Henry, whereby all men may see this son of iniquity fall from his kingdom, not by any chance, but by your provision and only work. Notwithstanding this I would crave of you, that he, being brought to repentance through your intercession, yet in the day of judgment may find favour and grace with the Lord."

yield and depart the seat, to be perpetually condemned."

This being enacted and sent to Rome, they elected Guibert, archbishop of Ravenna in the place of Hildebrand, to govern the church of Rome, under the title of Clement III. But when Hildebrand neither would give over his hold, nor give place to Clement, the emperor gathering an army came to Rome to depose him, and to place Clement. But Hildebrand sending to Matilda, who possessed great power and authority in Italy, required her, in remission of all her sins, to withstand Henry, and so she did. But Henry prevailed, and came to Rome, where he besieged the city all the Lent, and after Easter got it, the Romans being compelled to open the gates to him; so, coming to the temple of St. Peter, he there places Clement in 'his papacy. Hildebrand straight flies into Adrian's tower with his adherents, where, being beset round about, he sends for Robert Guiscard his friend, a Norman. In the meantime,

while Robert collects his power, the abbot of Cluny, | conferring with Gregory, exhorts him to crown Henry as emperor in Lateran. Which if he would do, the other promises to induce Henry to depart with his army into Germany: the people of Rome did likewise move him unto this. Gregory answered, “That he was content so to do, but upon condition that the emperor would submit himself to ask pardon to amend his fault and to promise obedience. The emperor not agreeing to those conditions, went to Senas, taking Clement the new pope with him.

After the return of the emperor, Robert Guiscard, approaching with his soldiers, burst in at one of the gates, and spoiled the city. And not long after, delivered Hildebrand out of his enemy's hands, and carried him away to Campania; where he not long after died in exile.

Antony writes, that Hildebrand, as he lay dying, called to him one of his chief cardinals, bewailing to him his fault, and the disorder of his spiritual ministry, in stirring up discord, war, and dissension, whereupon he desired the cardinal to go to the emperor, and desire of him forgiveness, absolving from the danger of excommunication both him and all his partakers both quick and dead.

Thus the reader has the full history of Pope Gregory VII. called Hildebrand; which I have laid out more at large, because from this pope sprang all the occasions of mischief, of pomp, pride, presumption, and tyranny, which since that time has reigned in the cathedral church of the Romish clergy. For here came first the subjection of the temporal authority under the spiritual jurisdiction; and emperors, who before were their masters, now are made their underlings. Also here came in the suppression of priests' marriage. Here came in moreover the anthority of both the swords spiritual and secular into spiritual men's hands. So that christian magistrates could do nothing in election, in giving bishopricks or benefices, in calling councils, in hearing and correcting the excesses of the clergy, but the pope alone must do all. And finally, here came in the first example to persecute emperors and kings with rebellion and excommunication.

Now we may return to the history of England. About the death of Pope Hildebrand, or not long after, followed the death of King William the Conqueror, in the year, 1087, after he had reigned in England the space of one-and-twenty years and ten months.

By the life and acts of this king it may appear true, as histories report of him that he was wise, but guileful; rich, but covetous; a fair speaker, but a great dissembler; glorious in victory, and strong in arms, but rigorous in oppressing those whom he overcame, and passing all others in laying taxation. Insomuch that he caused to be enrolled and numbered in his treasury every hide of land, and the owner thereof, what fruit and revenues were derived of every lordship, every township, castle, village, field, river, and wood, within the realm of England; how many parish churches, how many living cattle there were, what and how much every baron in the realm could spend, what fees were belonging to them, what wages were taken, &c. The tenor and contents of all which yet remains in rolls.

The king had such pleasure in hunting, and in parks, that in the county of Southampton, for the space of thirty miles, he cast down churches and townships, and there made the new forest; loving his deer so dearly, as though he had been a father to them, making sharp laws for the increasing thereof, under pain of losing both the eyes. So hard was he to Englishmen, and so favourable to his own country, that there was no English bishop remaining, but only Wolstan of Winchester, who being commanded by the king and Lanfranc to resign up his staff, partly for inability, partly for lack of the French tongue, refused otherwise to resign it, but only to him that gave it, and so went to the tomb of King Edward, where he thought to resign it, but was permitted to enjoy it still.

Among his other conditions, this is noted, that he was so given to peace and quiet, that any maiden laden with

gold or silver, might pass through the whole realm without harm or resistance. This William in his time built two monasteries, one in England, at Battle in Sussex, where he won the field against Harold, called the Abbey of Battle; another besides, named Barmondsey, in his own country of Normandy.

A little above, mention was made of the bishop's see of Sherborne, translated from thence to Salisbury, The first bishop of Salisbury was Hirman, a Norman, who first began the new church and minster of Salisbury. After whom succeeded Osmund, who finished the work, and endowed the house with great revenues, and much good singing. This Osmund first began the ordinary which was called "Secundum usum Sarum," (A. D. 1076). The occasion whereof was this, as I find in an old story book, entitled “Eulogium." A great contention chanced at Glastonbury, between Thurstan the abbot, and his convent, in the days of William the Conqueror. The cause of this contention was, that Thurstan contemning their choir service, then called the use of St. Gregory, compelled his monks to the use of one William, a monk of Fiscam in Normandy. Whereupon came strife and contentions among them, first in words, then from words to blows, after blows then to armour. The abbot, with his armed guard, fell upon the monks, and drove them to the steps of the high altar, where two were slain, and eight wounded with arrows, swords, and pikes. The monks then driven to such a straight and narrow shift, were compelled to defend themselves with forms and candlesticks, with which they wounded some of the soldiers. One monk (an aged man), instead of his shield took an image of the crucifix in his arms for his defence, which image was wounded in the breast by one of the bowmen, whereby the monk was saved. My story adds that the striker immediately fell mad, which seems some monkish addition. This matter being brought before the king, the abbot was sent again to Cadonum, and the monks, by the command of the king, were scattered in far countries. Thus Osmund, bishop of Salisbury, devised that ordinary, which is called "the use of Sarum," and was afterward received in a manner through England, Ireland, and Wales.

WILLIAM RUFUS.

William Rufus, the second son of William the Conqueror, began his reign (A. D. 1087), and reigned thir. teen years, being crowned at Westminster by Lanfranc. After his coronation, he released out of prison, at the request of his father, several English lords, who had been in custody. It happened that, at the death of William the Conqueror, Robert, his eldest son, was absent in Germany, who hearing of the death of his father, and how William his younger brother had taken upon him the kingdom, was greatly incensed: he laid his dukedom to pledge to his brother Henry, and gathered an army, and landed at Hampton. But William Rufus sent to him fair and gentle words, promising him subjection, as to the more worthy and elder brother, only requiring that as he was in possession, he might enjoy it during his life, paying to him yearly three thousand marks, with condition that whichever of them outlived the other should enjoy the kingdom. The occasion of this variance between these brothers brought a great dissension between the Norman lords and bishops, both in England and in Normandy. But Duke Robert, by the advice of his council, was content to consent to all that was desired, and returned shortly after into Normandy.

This Rufus was so disliked by the Normans, that between him and his lords there was frequently dissension. All the Normans took part against him, so that he was forced of necessity to draw to him the Englishmen. Again, he was so covetous and so immeasurable in his taxes and takings, in selling benefices, abbeys, and bishoprics, that he was hated by all Englishmen.

King William was an exceeding plunderer of church goods, after he had given the bishopric of Lincoln to his chancellor, Robert Blevet, he then began to cavil, avowing that the see of Lincoln belonged to the see of York,

till the bishop of Lincoln had pleased him with a great sum of money, viz., five thousand marks.

And as nothing could come in those days without money, so Herbert Losinga, by paying to the king a piece of money, was made Bishop of Thetford, as he had paid a little before to be made abbot of Ramsay. He removed his see from Thetford to the city of Norwich, and there elected the cathedral church with the cloister, where he furnished the monks with sufficient living and rents of his own charges, besides the bishop's lands. Afterwards, repenting of his open and manifest simony, he went to Rome, where he resigned into the pope's hands his bishopric, but so that immediately he received it back again.

We heard a little before of the death of Pope Hildebrand, after whose time the emperors began to lose their authority in the pope's election, and in giving of benefices. For next after this Hildebrand came Pope Victor III., through the influence of Matilda, and the Duke of Normandy, with the faction and retinue of Hildebrand, who likewise shewed himself stout against the emperor. But God restrained his power. For Victor being poisoned, as some say, in his chalice, sat but one year and a half. However, the example of Hildebrand continued still in those that followed him. And as the kings of Israel followed for the most part the steps of Jeroboam, till the time of their desolation; so the popes followed the steps and proceedings of this Hildebrand, their spiritual Jeroboam, in maintaining false worship, and chiefly in upholding the dignity of that see, against all rightful authority, and the lawful kingdom of Sion.

Next to Victor sat Urban II., by whom the acts of Hildebrand were confirmed, and also new decrees enacted against Henry the emperor. In this time were two popes together at Rome, Urban II. and Clement III., whom the emperor set up. Under Pope Urban II. came in the white monks of the Cistercian order. In this order the monks lived by the labour of their hands; they payed no tithes nor offerings, they wore no fur nor lining, they wore red shoes, white cowls, and black coats, all shorn, save a little circle round their heads; they only eat flesh in their journeys.

This Urban held several councils; one at Rome, where he excommunicated all such lay persons as gave investiture of any ecclesiastical benefice; also all such of the clergy as degraded themselves to be the underlings or servants to lay persons for ecclesiastical benefices.

He held another council at Cleremont in France, where among other things, the bishop made an oration to the lords there present, concerning the recovering the Holy Land from the Turks and Saracens. The cause of which first sprang by one Peter, a monk or hermit, who being in Jerusalem, and seeing the great misery of the christians under the pagans, declared it to Pope Urban II., and was a great advocate for the crusade to all christian princes. By which, after the oration of Pope Urban II., 30,000 men (taking on them the sign of the cross), made preparation for that voyage. Their chiefs were Godfrey, duke of Loraine, with his two brothers, Eustace and Baldwin; the bishop of Pody; Bohemond, duke of Puell, and his nephew Tancred; Raymond, earl of St. Egidius; Robert, earl of Flanders, and Hugh le Grand, brother of Philip the French king. To whom also was joined Robert Curthoise, duke of Normandy, with other noblemen, together with Peter the hermit, who was the chief cause of the undertaking.

At that time many of the noblemen laid their lands and lordships to mortgage, to assist in this crusade; as Godfrey, duke of Loraine, who sold the dukedom of Bologne, to the bishop of Eburone for a great sum of money. Also Robert Curthoise, duke of Normandy, pledged his dukedom to his brother William, king of England, for ten thousand pounds.

Thus the christians, who passed first over the Bosphorus, under the guidance of Peter the hermit (a man more devout than expert in guiding an army), being entrapped by their enemies, were slain and murdered in great numbers.

When the nobles and the whole army met together at Constantinople, (where Alexius was emperor), passing over by the Hellespont on their way to Jerusalem, they

took the cities of Nice, Eraclea, Tarsis, and subdued the country of Cicilia.

Antioch was besieged, and in the ninth month of the siege it yielded to the christians by one Pyrrhus; about which time were fought many strong battles, or the great slaughter and desolation of the Saracens, and not without the loss of many christian men. The government of this city was committed to Bohemond, duke of Puell, whose martial knighthood was frequently proved in the time of the siege.

And not long after, Corbona master of the Persian chivalry, was vanquished and slain, with an hundred thousand infidels. In which discomfiture 15,000 camels were taken.

On the nine-and-thirtieth day of the siege, Jerusalem was conquered by the christians, and Robert, duke of Normandy, was elected king of it. However, he refused it, hearing of the death of William Rufus, king of England, wherefore he never succeeded well in all his affairs afterwards. Then Godfrey, captain of the christian army, was proclaimed the first king of Jerusalem. At the taking of the city, such was the murder of men, that blood was congealed in the streets the thickness of a foot. Then after Godfrey, reigned Baldwin his brother; after him Baldwin II., his nephew. Then Gaufride, duke of Gaunt, and after him Gaufride his son, by whom many great battles were fought against the Saracens, and all the country thereabout subdued, save Ascalon, &c. And thus much touching the voyage to the Holy Land. Now to our own land again.

About this time (as Matthew Paris writes) the king of England did not much favour the See of Rome, because of the impudent and unsatiable exactions which they required; nor would he suffer any of his subjects to go to Rome.

By Pope Urban II. it was decreed, that no bishop should be made, but under the name and title of some certain place.

That mattins and hours of the day should be said every day.

Also that every Saturday there should be said the mass of our lady, and all the Jews' sabbath turned to the service of our lady.

That all such of the clergy as had wives should be deprived of their order.

That it should be lawful for subjects to break their oath of allegiance with all such as were excommunicated by the pope.

In the year 1093, the king gave the archbishopric of Canterbury to Anselm, abbot of Beck in Normandy.

This Anselm was an Italian, born and brought up in the abbey of Beck in Normandy, where he was so strict a follower of virtue, that (as the story records) he wished rather to be without sin in hell, than with sin in heaven. Which saying and wish of his, if it were his, may seem to proceed out of a mind neither speaking orderly according to the phrase and understanding of the scripture, nor yet sufficiently acquainted with the justification of a christian man.

Of this Anselm it is reported, that he was so unwilling to take the archbishopric, that the king had much ado to thrust it upon him; and he was so desirous to have him take it, that the city of Canterbury, which previously was held by Lanfranc, only at the king's good will and pleasure, he now gave absolutely to Anselm, (A. D. 1093). But as desirous as the king then was to place Anselm there, so much did he repent it afterwards, seeking all possible means to defeat him if he could. Such strife and contention rose between them for certain matters, the ground and occasion whereof first was this:

After Anselm had thus been elected to the see of Canterbury, before he was fully consecrated, the king communed with him that such lands and possessions of the church of Canterbury as the king had given and granted to his friends since the death of Lanfranc, they might still enjoy as their own lawful possessions. But to this Anselm would not agree. At which the king, conceiving great displeasure against him, stopped his consecration, till in process of time the king, forced

by the daily complaints and desires of his people, for want of an archbishop to moderate the church, was constrained to admit him. Thus Anselm, taking his consecration, and doing his homage to the king, went to his see of Canterbury, and not long after the king sailed over to Normandy.

About this time there were two striving in Rome for the popedòm, as is before touched, Urban and Guibert, different realms consenting, some to the one, some to the other. England, taking part with the king, rather inclined to Guibert, called Clement III.; but Anselm went with Urban, After the king returned from Normandy, the archbishop comes to him, and asks leave to go to Rome, to obtain his pall of Urban. When he could not at first obtain leave, he appeals from the king to the pope. The king being justly displeased, charges the archbishop with breach of his fealty, contrary to his promise made, that without his licence he should not appeal either to Urban, or to any other pope. Anselm answers again, that it was to be referred to some greater council, where it is to be disputed, whether this be breach of a man's allegiance to an earthly prince, if he appeal to the vicar of St. Peter. And here much arguing and contending was on both sides. The king's reason proceeds thus: "The custom, saith he, from my father's time, has been in England, that no person should appeal to the pope without the king's licence. He that breaks the customs of the realm, violates the power and crown of the kingdom; and he that violates and takes away my crown is a traitor and enemy against me," &c. To this Anselm replied again,-" The Lord, saith he, easily discusses this question, briefly teaching what fidelity and allegiance we ought to give to the vicar of St. Peter, where he saith, Thou art Peter, and upon this rock will I build my church, and to thee will I give the keys of the kingdom of heaven, and whatsoever thou shalt bind in earth, shall be bound in heaven; and whatsoever thou shalt loose in earth, shall be loosed in heaven,' &c. Again, to them all in general, he saith, 'He that heareth you, heareth me; and whoso despiseth you, despiseth me.' And in another place, He that toucheth you, toucheth the apple of mine eye.' On the other side, what duty we owe to the king, he shews also. 'Give,' saith he, 'to the emperor, what belongeth to the emperor, and to God, that which to God belongeth.' Wherefore, in such things as belong to God, I will yield, and must yield by good right and duty, my obedience to the vicar of St. Peter; and in such things as belong again to earthly dignities of my prince, in those I will not deny my faithful help and counsel so far as they can extend."

Thus you have the arguments of this prelate against his prince, to which perhaps was joined also some piece of a stubborn heart. But in this conclusion none of his fellow bishops durst take his part, but were all against him; namely, William, bishop of Durham, to whom Anselm thus protests, saying, "Whoever he were that would presume to prove it any breach of allegiance or fealty to his sovereign, if he appealed to the vicar of St. Peter, he was ready to answer at all times to the contrary." The bishop of Durham answered again, "That he who would not be ruled by reason, must be constrained with force." &c. The king, having on his part the agreement of the bishops, thought to deprive the archbishop of his pastoral see, and to expel him out of the realm. But he could not perform this; for Anselm, as he was ready to depart the realm, said, whenever he went, he would take his office and authority with him, though he took nothing else. Whereupon that matter was deferred till a longer time. In the meanwhile, the king had sent privately two messengers to Pope Urban, to intreat him to send his pall to the king, for him to give it where he chose; which messengers by this time were returned again, bringing with them from Rome Galtar, bishop of Alban, the pope's legate, with the pall to be given to Anselm. This legate, first landing at Dover, came privately (unknown to Anselm) to the king, declaring and promising, that if Urban was received pope in England, whatever the king required to be obtained, he, by his privilege from

the apostolical see, would ratify and confirm, save only that when the king required of the legate that Anselm might be removed, the legate thereto would not agree, saying, "That that was impossible for such a man as he, being lawfully called, to be expelled without manifest cause." In conclusion, although he could not obtain his request of the legate, yet the legate so managed with the king, that Urban was proclaimed lawful pope throughout all the realm.

Then certain bishops were sent to Anselm, to influence his mind, declaring what charges and pains the king had been at in his behalf, to procure the pall for him from Rome, which otherwise would have stood him in great expenses, and that all this the king had done for his sake; therefore it was but good reason and proper that he, to gratify the king, should yield somewhat to his request in return. But with all this Anselm, the stout archbishop, would not be moved. Therefore the king, seeing no other remedy, was compelled to grant to him the full right of his archbishopric. And so on the appointed day, when the pall was to be brought to Canterbury, (being carried with all solemnity in a silver box), the archbishop, with a great concourse of people, came forth barefoot with his priestly vestments, to meet it. And so being brought in, it was laid upon the altar, while Anselm, spreading over his shoulders his popish vestments, proceeded to his popish mass.

Thus agreement being made between the king and the bishop, so long as it would hold; it happened the year following, that the king entered with his army into Wales, to subdue such as rebelled against him there. After victory the king, returning home with triumph, found Anselm was coming to congratulate him on his success. But the king prevented him by messengers, laying to the bishop's charge both the small number and the evil service of his soldiers sent to him at his need. At hearing this, all the hopes of Anselm were dashed to the ground, for he had thought to have obtained and done many great matters with the king, touching the state of the church. But here all turned contrary to his expectation, so that he was charged, against the next court of parliament, to make his answer. But he avoided that by appealing to Rome. So he made his suit and interest with the king for licence to go to the pope. The king answered, "That he should not go, neither was there any cause for him to do so; for that both he knew him to be of so sound a life, that he had done no such offence, whereof he needed to crave absolution at Rome, neither was there any such lack of science and knowledge, that he needed to borrow any counsel there; insomuch, saith the king, I dare say Pope Urban rather has to give place to the wisdom of Anselm, than Anselm to have need of Urban. Wherefore as he has no cause to go, so I charge him to tarry. And if he continue in his stubbornness still, I shall assuredly seize upon his possessions, and convert his archbishopric into my coffers, because he transgresses and breaks fidelity and obedience, promising before to observe all the customs of my kingdom. Neither is it the fashion in this realm, that any of my nobles should go to Rome without my sending. And therefore let him swear to me, that he will never for any grievance appeal hereafter to the see of Rome, or else let him leave my realm."

Anselm thinking best not to reply by any message, but by word of mouth, comes himself personally to the king, and places himself on the right hand of the prince, where he made his reply to the message sent to him by the king. "Whereas you say I ought not to go to Rome, either in regard of any trespass, or for abundance of counsel and knowledge in me (although I grant neither of them to be true), yet what the truth is therein, I refer it to the judgment of God. And whereas ye say that I promised to keep and observe your customs; that I grant, but with a condition, so far to keep them, and to observe such of them as were consonant to the laws of God, and ruled with right and equity. Moreover, whereas ye charge me with breach of my fidelity and allegiance, for that, contrary to your customs I appeal to the apostolic see (my reverence and duty to your sovereignty reserved); if another person would say it, it

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