or decreed by the late pontiff. (3.) When the true Pope had been thus ascertained, none of his briefs or bulls were to be published in England till approved by the king. (4.) No ecclesiastic, if summoned to Rome, should be permitted to obey without the king's permission. We have seen by Lanfranc's conduct that he may have dictated this safeguard against papal aggression. (5.) The Church of England, in council under the primate, might make no canons without the royal consent. (6.) The Anglican Church in council, with such consent, might regulate her own officers and prescribe her own liturgy. Under this ancient immunity the "Use of Salisbury" was now set forth as a model, and to this the Church of England reverted at the Restoration under Elizabeth. Note the essential identity of the Church under William I. and under the later Tudors.

33. THE GREAT ANSELM.

Anselm, who succeeded Lanfranc, was more of an Italian, and, though a great theologian and a holy man, he was a mischievous primate. Nobody makes more mischief than a saint at heart, who is practically wrong-headed. The new king enforced the Anglican liberties, but the primate compromised them as far as he could, though he had received his investiture from the sovereign in contempt of the Roman court. Moreover, he had received his consecration from bishops not then in communion with the pontiff, whom he at the time, and the king afterward, called "the true Pope."

In Anselm this is most noteworthy. When, at a later date, he compromised himself in concessions to the pontiff, the bishops and clergy of England, in the true spirit of A. D. 1530, declared that, rather than concede the temporal supremacy to the Pope, they would expel Anselm and "break off all connection with the Roman see."1 To the Pope himself the king wrote a letter, deprecating any assumption on his part "which would drive him to the extreme measure of renouncing all intercourse with the see of Rome." It is clear that the Paparchy had not quite clutched England into its grip. For this no thanks to Anselm, who induced William Rufus to give up more than was due, in the matter of investiture, though not by any means all that Rome claimed. Still, when a Roman legate landed at Dover, to exercise legatine powers over England, arousing a universal outcry against such an unheard of papal aggression, Anselm maintained the Anglican liberties, and packed the legate off to Calais in summary disgrace.

34. INTRUSION OF LEGATES.

After the decease of this holy man, whose mistakes were honest convictions, derived from his training and from the times in which he lived, the see was kept vacant for five years, though administered by Ralph d'Escures, Bishop of Rochester, who was then elected to the primacy, after an extraordinary contest, in A. D. 1114. We are now

1 Anselm (ed. Migne), iv. 4. p. 203. See also Hook's Archbishops of Canterbury, vol. ii. p. 239.

in the twelfth century, and this action is most significant of contempt for the popedom, for which two claimants, if not three, were struggling. The Anglican bishops would not have another Anselm; the king enabled them to choose one who was resolved to maintain the Anglican liberties. Soon after, he asserted his prerogative, and recognized Calixtus II., a Frenchman, who proved as treacherous to England as any Italian could have been. Ralph lived to crown the next Norman king, and William of Corbeuil succeeded to the primacy. A contemporary says, "Of his merits nothing can be said, for he had none." The state of Europe was frightful: Pope and Antipope, between whom all Europe was under an anathema, were now literally in arms, and one of them in person was contending as a soldier. Then came a melancholy concession. The new archbishop permitted himself to be appointed the papal legate over England and Scotland, for he was weak enough not to see that, while this seemed to place him under no legatine superior, it was placing the Church of England in new relations to the Papacy. He crowned Stephen, and was soon after succeeded by Theobald, the third Abbot of Bec, who had been called to the English primacy. This primate also accepted a legatine position, thus letting into England the Paparchy by the thin end of a wedge that was destined to be driven deeper and deeper by sledge-hammers. In the next reign we shall see the consequences. The next legate, as might have been foreseen, was not the primate.

35. WHERE WE STAND.

Our period includes the reign of the first Plantagenet, when the Decretalist system became dominant in England under the new code of Gratian. The reign of Stephen had been inglorious, but he sustained the principle of his predecessors, when he refused to permit his bishops to leave the kingdom on the summons of Eugenius III. to his council at Rheims. Theobald disobeyed him, and was punished; but, good man though he was, he shows what peril there is in trusting great and sacred interests to pious imbecility. The Anglo-Norman dynasty ends in an ignominious surrender of principles which were soon found to have subjected it to all the fraudulent impositions of Nicholas. These were just now framed into the canon law by Gratian, and what were claims before were henceforth canons, overriding all that Anglicans had known by that name. The landmarks, however, had been providentially set up, and the Anglican liberties were recognized by Pope Paschal himself, when (A. D. 1118) he complained to the bishops and clergy of England of their independent spirit in the following words: "Without advising us, you determine all ecclesiastical affairs within yourselves; call councils by your own authority; without our consent give sees to bishops by translation, and suffer no appeals to be made to us." Yes, precisely so, thank God! And so stood the Anglican Church in the second half of the twelfth century, and all this she regained in the sixteenth; which proves that the Paparchy held its usurped sway over the

Church of England only for four hundred years, more or less, - years in which it was never undisputed nor even unambiguously received. Leave out these four centuries, and we have fourteen of Nicene freedom, and, in good degree, of Nicene truth and purity. Which, then, is the church of our forefathers, and which the old religion?