Those that are for the admission of the Jews, say in answer to the aforesaid Reasons, viz .
1st, The subtler the Jews are, and the more Trades they pry into while they live here, the more they are like to increase Trade; and the more they do that, the better it is for the Kingdom in general, though the worse for the English Merchant, who comparatively to the rest of the People of England is not one of a thousand.
2dly, The thriftier they live, the better Example to our People; there being nothing in the World more conducing to enrich a Kingdom than thriftiness.
3dly, it is denied that they bring over nothing with them; for many have brought hither very good Estates, and hundreds more would do the like, and settle here for their Lives, and their Posterities after them, if they had the same freedom and Security here as they have in Holland and Italy, where the Grand Duke of Tuscany, and other Princes allow them not only perfect Liberty and Security, but give them the privilege of making Laws among themselves'; and that they would reside with us, is proved from the known Principles of Nature, vz.
Principle 1. All Men by Nature are alike, as I have before demonstrated, and Mr. Hobbs hath truly asserted, how Erroneous soever he may be in other things.
Principle 2. Fear is the cause of Hatred, and hatred of separation from, as well as evil Deeds to, the Parties or Government hated, when opportunity is offered: This by the way shews the difference between a bare connivance at Dissenters in matters of Religion, and a toleration by Law; the former keeps them continually in Fear, and consequently apt to Sedition and Rebellion, when any probable occasion of success presents: The latter disarms cunning, ambitious minded Men, who, wanting a popular discontented Party to work upon, can effect little or nothing to the prejudice of the Government. And this methinks discovers clearly the cause why the Lutherans in Germany, Protestants in France, Greeks in Turkey, and Sectaries in Holland, are such quiet peaceable-minded-men, while our Non-conformists in England are said to be inclined to strife, War, and Bloodshed; Take away the cause and the Effect will cease.
While the Laws are in Force against Men, they think the Sword hangs over their Heads, and are always in fear (though the Execution be suspended) not knowing how soon Councils, or Counselors, Times or Persons, may change, it is only only Perfect Love that casts out fear; and all Men are in love with Liberty and security: It cannot be denied that the Industrious Bees have Stings (though Drones have not) yet Bees sting not, except those that hurt them, or disturb their Hives.
As I noted in a piece I contributed to The Reading Room, Josiah Child's writings on the naturalization of the Jews, which he developed in successive editions of his works, and his mercantile thought more generally were influential through the intercession of Vincent de Gournay in the political economy circles associated with the Encyclopédie. Child (1630/31–1699) was a MP, and governor of the East India Company, and had not trivial importance for its expansion in India. He is generally treated as a Mercantilist. As can be gleaned from the quoted passage (and larger context), he is advocating for policies that are meant to fundamentally copy Dutch success in trade and economics, and thereby displace their power. He has some claim to being the source of the very idea of economic progress.
Child frankly acknowledges that Jewish immigration and naturalization, which will bring in stock and trade-connections, may have zero-sum effects for relatively small number of English traders. But the overall effect will be good for the English economy due to the expansion of exports and change in culture they will bring. Child clearly thinks that, alongside trade, savings are essential to economic growth. The underlying idea is that once one opens borders to people and capital, a rising population and capital will facilitate trade and enhance competitiveness, and so allow the English to compete more successfully with the Dutch. Child does not suggest here that one should open borders to goods and commodities. People and capital are de facto treated as inputs with the goal (or output) being export of goods and a competitive trade balance.
That immigration may harm some locals was, as regular readers know (recall this post), tackled by John Toland in his (1714) Reasons for Naturalizing the Jews in Great Britain and Ireland, Chapter XVI, by explicitly drawing on Locke’s political economy. But unlike Child, Toland addresses the displacement concerns of what one may call the working poor. Yes, they will have to compete with new workers. But these new workers will also ensure a larger internal market with an improved cost of living (due to "cheaper wrought" goods). And the goods will be cheaper not just because the division of labor can be more specialized, but also because the newcomers will bring technological improvements. The newcomer’s ‘stock’ is also a human capital. This build's on Child's own claim about the Jews ("subtler"). That is to say, Toland grasps and fully articulates the more liberal win-win logic that is essential to Locke's more liberal arguments, and later generalized by Hume and Smith.
I can't prove that Toland read Child (although it would be surprising if he had not), but I would be amazed if Mandeville hadn't. For Child's "thrifty bees,' are clearly Mandeville's target in the Fable. In Mandeville's hive, they will indulge in luxury spending.
Child inscribes his argument in what I (following Levy and Peart) call methodological analytic egalitarianism (MAE): the positing of homogeneous human nature such that we're equal for theoretical (including moral and political) purposes. Observed differences are due to cultural, educational, institutional factors. This is developed (as I have argued) by Mandeville, but, as Child also notes, first articulated by Hobbes (recall here).
That there is an important difference between mere toleration and formal legal recognition/protection is explained by Child in terms of its effect on one's expectations. The underlying logic is Hobbes', but I don't think Hobbes (who emphasizes the positive impact of the rule of law on stabilizing expectations and reducing uncertainty) actually makes this point. The security afforded by the rule of law is conducive to liberty and economic growth.
That "fear is the cause of hatred" does not, I think, have a Hobbesian provenance (although I would be delighted to learn otherwise).* It does have a Shakespearian ring: "In time we hate that which we often fear." And I suspect that lurking behind Shakespeare and Child is Machiavelli's Prince, Chapters 17&19. (There are other Machiavellian allusions in Child.) To be sure Machiavelli is clear that part of political skill is to be feared without causing hatred.
In fact, Child clearly recognizes that the benefit of an impartial rule of law, which does not discriminate against some groups, is not in the first instance economic but to reduce civil unrest greatly. And for him this is compatible with a thoroughgoing multiculturalism because he sees no problem in allowing the Jews self-government ("the privilege of making Laws among themselves') so they can maintain their identity.
*I am not the first to have been struck by the phrase. See this dissertation by John N. Blanton, p. 411.
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