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The Laws of Ecclesiastical Polity

by Richard Hooker

 

Selections from Book I related to Angels

IV. But now that we may lift up our eyes (as it were) from the footstool to the throne of God, and leaving these natural, consider a little the state of heavenly and divine creatures: touching Angels, which are spirits [Ps civ. 4; Heb i. 7; Eph iii. 10] immaterial and intellectual, the glorious inhabitants of those sacred palaces, where nothing but light and blessed immortality, no shadow of matter for tears, discontentments, griefs, and uncomfortable passions to work upon, but all joy, tranquillity, and peace, even for ever and ever doth dwell: as in number and order they are huge, mighty, and royal armies [Dan. vii. 10; Matt xxvi. 53; Heb xii. 22; Luke ii. 13], so likewise in perfection of obedience unto that law, which the Highest, whom they adore, love, and imitate, hath imposed upon them, such observants they are thereof, that our Saviour himself being to set down the perfect idea of that which we are to pray and wish for on earth, did not teach to pray or wish for more than only that here it might be with us, as with them it is in heaven [Matt vi. 10]. God which moveth mere natural agents as an efficient only, doth otherwise move intellectual creatures, and especially his holy angels: for beholding the face of God [Matt xviii. 10], in admiration of so great excellency they all adore him; and being rapt with the love of his beauty, they cleave inseparably for ever unto him. Desire to resemble him in goodness maketh them unweariable and even unsatiable in their longing to do by all means all manner good unto all the creatures of God [Fairy Queen II. viii. 2], but especially unto the children of men [Ps xci. 11,12; Luke xv. 7; Heb i. 14; Acts x. 3; Dan ix. 23; Matt xviii, 10; Dan iv. 13]: in the countenance of whose nature, looking downward, they behold themselves beneath themselves; even as upward, in God, beneath whom themselves are, they see that character which is no where but in themselves and us resembled. Thus far even the paynims have approached; thus far they have seen into the doings of the angels of God; Orpheus confessing, that “the fiery throne of God is attended on by those most industrious angels, careful how all things are performed amongst men;” and the Mirror of human wisdom plainly teaching, that God moveth angels, even as that thing doth stir man’s heart, which is thereunto presented amiable [Aris Meta. 1. xii, c.7]. Angelical actions may therefore be reduced unto these three general kinds: first, most delectable love arising from the visible apprehension of the purity, glory, and beauty of God, invisible saving only unto spirits that are pure [Jov xxxviii. 7; Matt xviii. 10]: secondly, adoration grounded upon the evidence of the greatness of God, on whom they see how all things depend [Ps cxlviii. 2]; thirdly, imitation [This is intimated wheresoever we find them termed "the sons of God" as Job i. 6 and xxxviii.7], bred by the presence of his exemplary goodness, who ceaseth not before them daily to fill heaven and earth with the rich treasures of most free and undeserved grace.

[2.] Of angels, we are not to consider only what they are and do in regard of their own being, but that also which concerneth them as they are linked into a kind of corporation amongst themselves, and of society or fellowship with men. Consider angels each of them severally in himself, and their law is that which the prophet David mentioneth, “All ye his angels praise him [Ps cxlviii. 2].” Consider the angels of God associated, and their law is that which disposeth them as an army, one in order and degree above another [Luke ii. 13; Matt xxvi. 53]. Consider finally the angels as having with us that communion which the apostle to the Hebrews noteth, and in regard whereof angels have not disdained to profess themselves our “fellow-servants;” from hence there springeth up a third law, which bindeth them to works of ministerial employment [Heb xii. 22; Apoc. xxii. 9.]. Every of which their several functions are by them performed with joy.

[3.] A part of the angels of God notwithstanding (we know) have fallen [2 Pet ii. 4; Jude 6], and that their fall hath been through the voluntary breach of that law, which did require at their hands continuance in the exercise of their high and admirable virtue. Impossible it was that ever their will should change or incline to remit any part of their duty, without some object having force to avert their conceit from God, and to draw it another way; and that before they attained that high perfection of bliss, wherein now the elect angels [1 Tim v. 21] are without possibility of falling. Of any thing more than of God they could not by any means like, as long as whatsoever they knew besides God they apprehended it not in itself without dependency upon God; because so long God must needs seem infinitely better than any thing which they so could apprehend. Things beneath them could not in such sort be presented unto their eyes, but that therein they must needs see always how those things did depend on God. It seemeth therefore that there was no other way for angels to sin, but by reflex of their understanding upon themselves; when being held with admiration of their own sublimity and honour, the memory of their subordination unto God and their dependency on him was drowned in this conceit; whereupon their adoration, love, and imitation of God could not choose but be also interrupted. The fall of angels therefore was pride [Spencer's Hymn on Heavenly Love]. Since their fall, their practices have been the clean contrary unto those before mentioned [John viii. 44; 1 Pet v. 8; Apoc. ix. 11; Gen iii. 15; 1 Chron xxi. 1; Job i. 7; John xiii. 27; Acts v.3; Apoc. xx. 8]. For being dispersed, some in the air, some on the earth, some in the water, some among the minerals, dens, and caves, that are under the earth; they have by all means laboured to effect an universal rebellion against the laws, and as far as in them lieth utter destruction of the works of God. These wicked spirits the heathens honoured instead of gods, both generally under the name of Dii inferi, “gods infernal;” and particularly, some in oracles, some in idols, some as household gods, some as nymphs: in a word, no foul and wicked spirit which was not one way or other honoured of men as God, till such time as light appeared in the world and dissolved the works of the devil. Thus much therefore may suffice for angels,...

 

...VI. In the matter of knowledge, there is between the angels of God and the children of men this difference: angels already have full and complete knowledge in the highest degree that can be imparted unto them; men, if we view them in their spring, are at the first without understanding or knowledge at all [Vide Isa. vii. 16]. Men’s first beginning to grow to the knowledge of that law which they are to observe. Nevertheless from this utter vacuity they grow by degrees, till they come at length to be even as the angels themselves are. That which agreeth to the one now, the other shall attain unto in the end; they are not so far disjoined and severed, but that they come at length to meet. The soul of man being therefore at the first as a book, wherein nothing is and yet all things may be imprinted; we are to search by what steps and degrees it riseth unto perfection of knowledge...

 

...VIII. [4.] A law therefore generally taken, is a directive rule unto goodness of operation. The rule of divine operations outward, is the definitive appointment of God’s own wisdom set down within himself. The rule of natural agents that work by simple necessity, is the determination of the wisdom of God, known to God himself the principal director of them, but not unto them that are directed to execute the same. The rule of natural agents which work after a sort of their own accord, as the beasts do, is the judgment of common sense or fancy concerning the sensible goodness of those objects wherewith they are moved. The rule of ghostly or immaterial natures, as spirits and angels, is their intuitive intellectual judgment concerning the amiable beauty and high goodness of that object, which with unspeakable joy and delight doth set them on work. The rule of voluntary agents on earth is the sentence that Reason giveth concerning the goodness of those things which they are to do. And the sentences which Reason giveth are some more some less general, before it come to define in particular actions what is good...

 

...XVI  [4.]Neither are the Angels themselves so far severed from us in their kind and manner of working, but that between the law of their heavenly operations and the actions of men in this our state of mortality such correspondence there is, as maketh it expedient to know in some sort the one, for the other’s more perfect direction. Would Angels acknowledge themselves “fellow-servants [Apoc xix. 10]” with the sons of men, but that both having one Lord, there must be some kind of law which is one and the same to both, whereunto their obedience being perfecter is to our weaker both a pattern and a spur? Or would the Apostles, speaking of that which belongeth unto saints as they are linked together in the bond of spiritual society [1 Pet i. 12; Eph iii. 10; 1 Tim c. 21], so often make mention how Angels therewith are delighted, if in things publicly done by the Church we are not somewhat to respect what the Angels of heaven do? Yea, so far hath the Apostle Saint Paul proceeded, as to signify [1 Cor xi. 10], that even about the outward orders of the Church which serve but for comeliness, some regard is to be had of Angels, who best like us when we are most like unto them in all parts of decent demeanour. So that the law of Angels we cannot judge altogether impertinent unto the affairs of the Church of God....