But if the statement of the objector is meant only to imply a rule of right and wrong emanating from the nature and perfections of God, and coincident with his laws, then, admitting the propriety of the terms moral law, nature of things, etc., the objection, if it proves anything, may prove quite too much for its advocates; for under certain circumstances it has been consistent with this rule of moral right and wrong utterly to exterminate nations, to destroy men, women, and children, and show them no mercy. Besides, the whole force of the objection rests on the supposition that no laws which have existed, and which were not contrary to the moral law, can be abrogated under the Christian dispensation or be inconsistent with the precepts of the gospel. It hence follows that whatever has been morally right and lawful for men to do must forever remain right and lawful to be done. This is a necessary result from the premises; but no Christian can consistently subscribe to this. The premises must, therefore, be unsound and the objection of no force. If literal sacrifices, slavery, and many other practices which are totally abolished under the Christian dispensation were not contrary to the moral law under the Old Testament economy, why may not the same be true of war? Why may not the gospel forbid war as consistently as it can forbid slavery? _Objection fourth._ The nature of religion and morality under the ancient dispensation was the same as under the new. Love to God and man was the substance of the law and the prophets; and though truth under the former was inculcated more by types and ceremonies, yet the essence of religion was the same under that as under the present dispensation; and as war was not inconsistent with the nature and precepts of religion then, it cannot be inconsistent with the nature and precepts of religion now, under like circumstances. _Answer._ It is readily admitted that the essence of religion is the same under the present as under the former dispensation, both requiring at all times and in all actions holy exercises of heart in cordial obedience to divine command; yet the laws for external conduct under the two dispensations differ widely, and the practice of war involves much of the external conduct of men. It was never right for men to indulge unholy feelings in the act of war, but the external act was required as a means of executing the divine vengeance; the gospel does not command, but seems plainly to forbid, the external act of war.