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We note the suggestion that history may be conceived as a sequence of improvements in civilisation, but we note also that Hakewill here is faced by the obstacle which Christian theology offered to the logical expansion of the idea. It is uncertain what generations are still to ensue. Roger Bacon stood before the same dead wall.
The significance of Hakewill lies in the fact that he made the current theory of degeneration, which stood in the way of all possible theories of progress, the object of a special inquiry. And his book illustrates the close connection between that theory and the dispute over the Ancients and Moderns.
Hakewill, though he overshot the mark and said nothing actually worth remembering, nevertheless anticipated the larger problem of social progress which was to come to the front in the eighteenth century. It was published in 1668, and its purpose was to defend the recently founded Royal Society which was attacked on the ground that it was inimical to the interests of religion and sound learning.
In one point indeed Hakewill goes far beyond Bodin. It was suggested, as we saw, by the French thinker that in some respects the modern age is superior in conduct and morals to antiquity, but he said little on the matter. Hakewill develops the suggestion at great length into a severe and partial impeachment of ancient manners and morals.
Northcote's pictures to the new church at Pimlico, built by Mr. Hakewill, and to the chapel built by Mr. Cockerell, in the upper part of Regent-street. A very valuable musical manuscript, by Guillaume de Machault, who was valet de chambre to Phillippe-le-Bel, in 1307, has been discovered in the royal library at Paris.
It cannot be said that he has added anything valuable to what may be found in Bodin and Bacon on the development of civilisation. The general synthesis of history which he attempts is equivalent to theirs. In stating this view of "circular progress," Hakewill comes perilously near to the doctrine of Ricorsi or Returns which had been severely denounced by Bacon.
These lines on "the vastness of the work" suggest to the reader that a vast future will be needed for its accomplishment. Glanvill does not dwell on this, but he implies it. He is evidently unembarrassed by the theological considerations which weighed so heavily on Hakewill. He does not trouble himself with the question whether Anti-Christ has still to appear.
He who most believes in progress needs most to resist its temptations. James H. Snowden: Is the World Growing Better? pp. 41-42. Francis Turner Palgrave: Faith and Light in the Latter Days. George Hakewill: An Apologie of the Power and Providence of God in the Government of the World, or An Examination and Censure of the Common Errour Touching Natures Perpetuall and Universall Decay.
Hakewill asserted with confidence that the universe will be suddenly wrecked by fire. Una dies dabit exitio. Was the prospect of an arrest which might come the day after to-morrow likely to induce men to exert themselves to make provision for posterity?
Hakewill protests against excessive admiration of antiquity, just because it encourages the opinion of the world's decay. He gives his argument a much wider scope than the French controversialists. For him the field of debate includes not only science, arts, and literature, but physical qualities and morals.
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