Richard Hooker (1554–1600)

From the Laws of Ecclesiastical Polity

NOW if men had not naturally this desire to be happy how were it possible that all men should have it? All men have. Therefore this desire in man is natural. It is not in our power not to do the same; how should it then be in our power to do it coldly or remissly? So that our desire being natural is also in that degree of earnestness whereunto nothing can be added. And is it probable that God should frame the hearts of all men so desirous of that which no man may obtain? It is an axiom of Nature that natural desire cannot utterly be frustrate. This desire of ours being natural should be frustrate, if that which may satisfy the same were a thing impossible for man to aspire unto. Man doth seek a triple perfection: first a sensual, consisting in those things which very life itself requireth either as necessary supplements, or as beauties and ornaments thereof; then an intellectual, consisting in those things which none underneath man is either capable of or acquainted with; lastly a spiritual and divine, consisting in those things whereunto we tend by supernatural means here, but cannot here attain unto them. They who make the first of these three the scope of their whole life, are said by the Apostle to have no god but only their belly, to be earthly-minded men. Unto the second they bend themselves, who seek especially to excel in all such knowledge and virtue as doth most commend men. To this branch belongeth the law of moral and civil perfection. That there is somewhat higher than either of these two, no other proof doth need than the very process of man’s desire, which being natural should be frustrate, if there were not some farther thing wherein it might rest at the length contented, which in the former it cannot do. For man doth not seem to rest satisfied, either with fruition of that wherewith his life is preserved, or with performance of such actions as advance him most deservedly in estimation; but doth further covet, yea oftentimes manifestly pursue with great sedulity and earnestness, that which cannot stand him in any stead for vital use; that which exceedeth the reach of sense; yea somewhat above capacity of reason, somewhat divine and heavenly, which with hidden exultation it rather surmiseth than conceiveth; somewhat it seeketh, and what that is directly it knoweth not, yet very intentive desire thereof doth so incite it, that all other known delights and pleasures are laid aside, they give place to the search of this but only suspected desire. If the soul of man did serve only to give him being in this life, then things appertaining unto this life would content him, as we see they do other creatures; which creatures enjoying what they live by seek no further, but in this contentation do show a kind of acknowledgement that there is no higher good which doth any way belong unto them. With us it is otherwise. For although the beauties, riches, honours, sciences, virtues, and perfections of all men living, were in the present possession of one; yet somewhat beyond and above all this there would still be sought and earnestly thirsted for. So that Nature even in this life doth plainly claim and call for a more divine perfection than either of these two that have been mentioned.

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