31:. His opposition to pacifism takes the form of two arguments, one theological and the other not. The theological argument is that man has a right to self-defence which was not abolished by Jesus in the gospels. The second argument draws an analogy between defending against an external aggressor and the right for a government to defend against a civil rebellion or a criminal.
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supposes that these may have included Joseph
Harwood and two of his fellow soldiers. While in hospital, Harwood had slept alongside a soldier who had been raised a Quaker and who lamented his non-adherence to the pacifism of his faith. Harwood and two other soldiers he had influenced were convicted
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Second
Thoughts concerning War, wherein that great subject is candidly considered, and set in a new light, in answer to, and by the author of a late pamphlet, intitled "The Nature and Duty of Self Defence, addressed to the People called
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The historian Peter Brock draws a parallel between Finch's (albeit later recanted) anti-pacifism and the views of the banker and abolitionist
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under martial law for laying down his arms during battle. (Harwood and his two companions were later pardoned by
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The
Origins of War Prevention: The British Peace Movement and International Relations, 1730-1854
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Responses to his booklet against pacifism came from a number of Quaker writers including
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In 1755, Finch published a second pamphlet recanting his anti-pacifist views titled
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Finch mentions in his pamphlet a number of Quaker soldiers who deserted their duty.
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The Nature and Duty of Self-Defence: Addressed to the People called
Quakers
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and from an unknown and anonymous author who wrote a response called
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who similarly expressed some anti-pacifist beliefs.
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A Modest Plea in behalf of the People call'd
Quakers
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99:. Princeton, N.J.: Princeton U.P. pp.
27:, which argued against Quaker beliefs on
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19:was a merchant in London and a
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133:Martin Ceadel (1996).
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