Hakewill

Not that Hakewill is an unbounded optimist, or takes human sin lightly.

COSMIC FALL R. W. HEPBURN 1968

In religion too Hakewill tells a story of progressive de - liverance from superstition and idolatry, and from inadequate conceptions of God: there has been progress also in understanding the Christian faith.

COSMIC FALL R. W. HEPBURN 1968

Hakewill's defense of an undecayed world, An Apologie ... of the Power and Providence of God ... appeared in 1627: its third edition, 1635, included arguments by Goodman, and further responses from Hakewill.

COSMIC FALL R. W. HEPBURN 1968

Certainly, this pattern is not always empirically observable, but where it is not, Hakewill has a parable to meet the case.

COSMIC FALL R. W. HEPBURN 1968

Hakewill combats Good - man's view not only by opposing instance to instance

COSMIC FALL R. W. HEPBURN 1968

On the last point: Hakewill claims that the doctrine of decay tends not to be morally healthful, but “rather to breed sloath then to quicken industrie” (Apologie, p. 18).

COSMIC FALL R. W. HEPBURN 1968

Hakewill drew upon Bacon in his polemic against Goodman; although Hakewill him - self relied heavily upon appeals to authority.

COSMIC FALL R. W. HEPBURN 1968

To oppose Goodman effectively, Hakewill had to deny that the unhappy effects of human sin must nec - essarily “infect” the cosmic environment, and he ar - gued that these effects are contained and confined within the little world of man.

COSMIC FALL R. W. HEPBURN 1968

In place of Goodman's pattern of steady change-for-the-worse, Hakewill thus sought to establish a cyclical pattern — a pattern of decay-and-restoration.

COSMIC FALL R. W. HEPBURN 1968

Hakewill is very willing to acknowledge mutability; but he makes a very sharp distinction between mutability and decay, a distinction essential to his whole case.

COSMIC FALL R. W. HEPBURN 1968