Qualifications and distinctions.
Anselm's discourse; duty to God always excepted. God's name.[1] The King and his lords answered that in the promise there had been no mention of God or of right.[2] We should be well pleased to have the actual words of the promise; but we need not suppose any direct misstatement of fact on either side; the forms of oaths and promises are commonly capable of more than one interpretation. Words which one side looks on as surplusage another side looks on as the root of the whole matter. But the form of the answer gave Anselm, if not a logical, at least a rhetorical, advantage. If there was no mention of God or right, what was there mention of? No Christian man could be bound to observe laws which were contrary to God and right. We have here reached the beginning of those distinctions and qualifications which play so great a part in the debates of the next century; but with Anselm the appeal is simply to God and right; there is not a word about the privileges of his order. His hearers murmured and wagged their heads, but said nothing openly.[3] So the Primate went on to lay down at some length the doctrine that every promise of earthly duty involved in its own nature a saving of duty to God. Faith was pledged in earthly matters according to the faith due to God; faith to God was therefore excepted by the very terms of the promise.[4] The argument is doubtless sound, as regards the individual conscience; it leaves out of sight, and any argument of that age would probably have left out of sight,
- ↑ Eadmer, Hist. Nov. 39. "Scio me spopondisse consuetudines tuas, ipsas videlicet quas per rectitudinem et secundum Deum in regno tuo possides, me secundum Deum servaturum."
- ↑ Ib. "Cum rex et principes sui cæca mente objicerent, ac jurisjurandi interjectione firmarent, nec Dei nec rectitudinis in ipsa sponsione ullam mentionem factam fuisse."
- ↑ Ib. 40. "Cum ad hæc illi summurmurantes contra virum capita moverent, nec tamen quid certi viva voce proferrent."
- ↑ Ib. "Cum fides quæ fit homini per fidem Dei roboretur, liquet quod eadem fides, si quando contraria fidei Dei admittit, enervatur."
