the difference, and managed the argument for the king, insisted, that the nomination of the pope to the subject was the principal jewel of the crown, and that by this privilege the kings of England were distinguished from the rest of the princes of Christendom. This is sound doctrine, if that had really been the question; but, whatever may be now thought of it, Anselm held an opinion in which succeeding kings and prelates acquiesced, and in the present instance, there is reason to think that William Rufus's objection was not to the pope, but to a pope. Be this as it may, the result of this council was that the majority of the bishops, under the influence of the court, withdrew their canonical obedience, and renounced Anselm for their archbishop, and the king would have even had them to try and depose him, but this they refused. In consequence of this proceeding, Anselm desired a passport to go to the continent, which the king refused, and would permit only of a suspension of the affair from March to Whitsuntide; but long before the expiration of the term, he broke through the agreement, banished several clergymen who were Anselm's favourites, and miserably · harrassed the tenants of his see. Whitsuntide being at length come, and the bishops having in vain endeavoured to soften Anselm into a compliance, the king consented to receive him into favour upon his own terms; and, because Anselm persisted in refusing to receive the pall from the king's hands, it was at last agreed that the pope's nuncio, who had brought the pall into England, should carry it down to Canterbury, and lay it upon the altar of the cathedral, from whence Anselm was to receive it, as if it had been put into his hands by St. Peter himself.

This may appear trifling; but as we have already said that the king's objection was to a pope, and not to the pope, it is necessary to prove this by a circumstance which occurred during the interval above-mentioned, especially as this part of Anselm's conduct has been objected to by some late biographers more acquainted with the opinions of their own time, than with the opinions and state of society in that of Anselm. During the above interval, Walter, bishop of Alba, was sent by Urban into England, attended by two clergymen, who officiated in the king's chapel. These ecclesiastics had been privately dispatched to Rome, to inquire into the late election, and examine which of the two pretenders, Guibert or Urban, was

canonically chosen, and finding the right lay in Urban, applied to him, and endeavoured to persuade him to send the king the archbishop of Canterbury's pall. This was the king's point; who thought, by getting the pall into his possession, he should be able to manage the archbishop. The pope complied so far, as to send the bishop of Alba to the king with the pall, but with secret orders concerning the disposal of it. This prelate arriving at the English court, discoursed very plausibly to the king, making him believe the pope was entirely in his interest; in consequence of which William ordered Urban to be acknowledged as pope in all his dominions. After he had thus far gratified the see of Rome, he began to treat with the legate about the deprivation of Anselm; but was greatly disappointed, when that prelate assured him the design was impracticable. As therefore it was now too late to go back, he resolved, since he could not have his revenge upon Anselm, to drop the dispute, and pretend himself reconciled. Matters being thus adjusted, the archbishop went to Canterbury, and received the pall with great solemnity the June following. And now it was generally hoped, that all occasion of difference between the king and the archbishop was removed: but it appeared soon after, that the reconciliation on the king's part was not sincere. For William, having marched his forces into Wales, and brought that country to submission, took that opportunity to quarrel with Anselm, pretending he was not satisfied with the quota the archbishop had furnished for that expedition. Finding therefore his authority too weak to oppose the corruptions of the times, Anselm resolved to go in person to Rome, and consult the pope. But the king, to whom he applied for leave to go out of the kingdom, seemed surprised at the request, and gave him a flat denial. His request being repeated, the king gave his compliance in the form of a sentence of banishment, and at the meeting of the great council, Oct. 1097, commanded him to leave the kingdom within eleven days, without carrying any of his effects with him, and declared at the same time that he should never be permitted to return. Anselm, nowise affected by this harsh conduct, went to Canterbury, divested himself of his archiepiscopal robes, and set out on his journey, embarking at Dover, after his baggage had been strictly searched by the king's officers. As soon as the king heard that he had crossed the

channel, he seized upon the estates and revenues of the archbishopric, and made every thing void which Anselm had done. The archbishop, however, got safe to Rome, and was honourably received by the pope, and after a short stay in that city, he accompanied the pope to a country seat near Capua, whither his holiness retired on account of the unhealthiness of the town. Here Anselm wrote a book, in which he gave an account of the reason of our Saviour's incarnation. The pope wrote to the king of England in a strain of authority, enjoining him to reinstate Anselm in all the profits and privileges of his see, and Anselm wrote into England upon the same subject. The king, on the other hand, endeavoured to get Anselm discountenanced abroad, and wrote to Roger, duke of Apulia, and others, to that purpose. But, notwithstanding his endeavours, Anselm was treated with all imaginable respect wherever he came, and was very serviceable to the pope in the council of Bari, which was held to oppose the errors of the Greek church, with respect to the procession of the Holy Ghost. In this synod Anselm answered the objections of the Greeks, and managed the argument with so much judgment, learning, and penetration, that he silenced his adversaries, and gave general satisfaction to the Western church. This argument was afterwards digested by him into a tract, and is extant among his other works. In the same council Anselm generously interposed, and prevented the pope from pronouncing sentence of excommunication against the king of England, for his frequent outrages on religion. After the synod of Bari was ended, the pope and Anselm returned to Rome, where an ambassador from the king of England was arrived, in order to disprove Anselm's allegations and complaints against his master. At first the pope was peremptory in rejecting this ambassador; but the latter in a private conference, and through the secret influence of a large sum of money, induced the court of Rome to desert Anselm. Still the pope could not be resolute; for when the archbishop would have returned to Lyons, he could not part with him, but lodged him in a noble palace, and paid him frequent visits. About this time the pope having summoned a council to sit at Rome, Anselm had a very honourable seat assigned to him and his successors, this being the first appearance of an archbishop of Canterbury in a Roman synod. Nor was this all, for

the bishop of Lucca, one of the members, alluded to Anselm's case in a manner so pointed, that the pope was obliged to promise that matters should be rectified. When the council broke up, Anselm returned to Lyons, where he was entertained for some time by Hugo the archbishop, and remained there until the death of king William and pope Urban in 1100. Henry I. who succeeded William, having restored the sees of Canterbury, Winchester, and Salisbury, which had been seized by his predecessor, Anselm was solicited to return to England, and on his arrival at Clugny, an agent from the king presented him with a letter of invitation to his bishopric, and an excuse for his majesty's not waiting until Anselm's return, and receiving the crown from the hands of another prelate.

When he came to England, September 1100, he was received with extraordinary respect by the king and people, but it being required that he should be re-invested by the king, and do the customary homage of his predecessors, he refused to comply, alledging the canons of the late synod at Rome about investitures. This synod excominunicated all lay persons, who should give investitures for abbies or cathedrals, and all ecclesiastics receiving investitures from lay hands, or who came under the tenure of homage for any ecclesiastical promotion, were put under the same censure. Displeased as the king was with Anselm's adherence to this law, he was not sufficiently established on the throne to hazard an open rupture, and it was therefore agreed that the dispute should rest until Easter following, and in the mean time both parties were to send their agents to Rome, to try if they could persuade the pope to dispense with the canons of the late synod in relation to investitures. About this time, Anselm summoned a synod to meet at Lambeth, on occasion of the king's intended marriage with Maud or Matilda, eldest daughter of Malcolm king of Scotland, and in this synod it was determined, that the king might lawfully marry that princess, notwithstanding she was generally reported to be a nun, having worn the veil, and had her education in a religious house. Soon after the marriage, which Anselm celebrated, he was of signal service to king Henry against his brother the duke of Normandy, who had invaded England, and landed with a formidable army at Portsmouth, as he not only furnished the king with a large body of men, but was very active, likewise, in preventing a revolt of the great

men from him. To engage the primate to perform these services, we are assured by Eadmer, his friend, secretary, and biographer, that the king solemnly promised to govern the kingdom by his advice, and submit in all things to the will of the pope, a promise which he seems to have kept no longer than danger was in view.

The agents, sent by the king and the archbishop to Rome, being returned, brought with them a letter from pope Paschal to the king, in which his holiness absolutely refused to dispense with the canons concerning investitures. The king, on his part, resolved not to give up what for some reigns had passed for part of the royal prerogative, and thus the difference was continued between the king and Anselm. In this dispute the majority of the bishops and temporal nobility were on the court side; and some of them were very earnest with the king, to break entirely with the see of Rome; but it was not thought adviseable to proceed to an open rupture without trying a farther expedient; and therefore fresh agents were dispatched by the king to Rome, with instructions to offer the pope this alternative; either to depart from his former declaration, and relax in the point of investitures, or to be content with the banishment of Anselm, and to lose the obedience of the English, and the yearly profits accruing from that kingdom. At the same time, Anselm dispatched two monks, to inform the pope of the menaces of the English court. But the king's ambassadors could not prevail with the pope to recede from his declaration; his holiness protesting he would sooner lose his life than cancel the decrees of the holy fathers, which resolution he signified by letters to the king and Anselm. Soon after, the king, having convened the great men of the kingdom at London, sent Anselm word, that he must either comply with the usages of his father's reign, or quit England; but the agents disagreeing in their report of the pope's answer, Anselm thought proper not to return a positive answer till farther information. And thus the controversy slept for the present. The next year a national synod was held under Anselm at St. Peter's, Westminster; at which the king and the principal nobility were present, and in which several abbots were deposed for simony, and many canons were made. By one of these the married elergy were commanded to put away their wives, and by