and we know that all through Hobbes's quarrels their friendship remained unbroken[1]. Petty's high opinion of the author of the treatise "De Cive" is indicated by the inclusion of that work in the list of books which he wished his sons to read,—and the list is not a long one[2]. In his economic writings too there are traces of Hobbes's influence, but it is—if the distinction be admissible—upon Petty as a politician rather than upon Petty as an economist that his influence was chiefly exerted. It appears most strikingly in the assumption that the government is justified in doing anything by which the national wealth can be increased. Again and again Petty advocates sweeping public measures which take no account whatever of the rights and sensibilities of the citizen. He is quite ready to suggest that the majority of the Irish and Scotch be transplanted to England whether they consent or not[3]. In this general sense he is certainly of the political school of Hobbes rather than of Harrington[4].
The attempt to trace Hobbes's influence in Petty's attitude towards the relation of church and state does not seem altogether successful. In harmony with his general views, Petty agrees with Hobbes that the state may suppress dissent. Beyond this initial proposition they part company. The political theory of "The Leviathan" tolerates no division of sovereignty. Dissenters from the church by law established are political offenders who must be reduced to conformity because their dissent impairs the sovereignty of the government. Petty's reason why dissent may be suppressed is quite different from this. He thinks that "the Magistrate may punish false Believers, if he believes he shall offend God in forbearing it,... for the same reasons that men give for Liberty of Conscience and universal tolleration[5]." In other words a man vested with magisterial powers is morally justified in using them as his conscience dictates. But Petty himself is far from thinking it either necessary or expedient to use such powers to secure uniformity of worship. On the contrary he warmly commends the heterodox, though with curious reservations lest by going too far he give offence[6], and he
- ↑ Aubrey, i. 365—368.
- ↑ Fitzmaurice, 302—304. The De Cive is not, as Dr Bevan asserts "the only English book mentioned." The instructions for Henry, the younger son, direct him to read "The English Chronicle" and "Bacon's Collections."
- ↑ Pp. 285—290, 302, 563 ff.
- ↑ Cf. p. 23, note.
- ↑ P. 70.
- ↑ Pp. 71, 72, 262, 263. On the other hand his attitude towards clerics of all sorts is uniformly contemptuous, pp. 72, 73, 79, 158, 199, 218, 223, 263, etc.
