The second argument brought against the Quakers on this occasion, is of a similar nature with the former. It is said that, if war had been unlawful, our Saviour, when the centurion[11] came to him at Capernaum, would have found fault with his profession; but he did not do this, but on the other hand he highly commended him for his religion. In answer to this the Quakers observe, first, that no solid argument can be drawn from silence on any occasion. Secondly, that Jesus Christ seems, for wise purposes, to have abstained from meddling with many of the civil institutions of his time, though in themselves wicked, thinking probably, that it was sufficient to have left behind him such general precepts, as, when applied properly, would be subversive of them all. And, thirdly, that he never commended the centurion on account of his military situation, but on account of his profession of his faith. [Footnote 11: Matt. viii. 5.] They say farther, that they can bring an argument of a much more positive nature than that just mentioned, from an incident which took place, and where Jesus was again concerned. When Peter cut off the ear of one of the servants of the high priest, who was concerned in the apprehension of his Lord, he was not applauded, but reprimanded for the part which he thus took in his defence in the following words:[12] "Put up again thy sword in its place, for all they that take the sword, shall perish by the sword." Now the Quakers conceive, that much more is to be inferred against the use of the sword from this instance, than from the former in favour of it. [Footnote 12: Matt. xxvi, 52.] The last argument, which is usually adduced against the Quakers on this subject, is, that they have mistaken the meaning of the words of the famous sermon upon the Mount. These words teach us the noble lesson, that it is more consistent with the character of a Christian to forgive, than to resist an injury. They are, it is said, wholly of private import, and relate solely to private occurrences in life. But the Quakers have extended the meaning of them beyond private to public injuries or wars. The Quakers, in answer to this observe, that they dare not give to the words in question a less extensive meaning. They relate to every one who reads them. They relate to the poor. They relate to the rich. They relate to, every potentate who may be the ruler of a land. They relate to every individual of his council. There is no exception, or dispensation to any one, in favour of any case.