BobRyan said:
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When stating that the Bible Sabbath of the Ten Commandments is part of the moral law of God and is applicable to all mankind I am stating a Bible detail so obvious that all major Christian denominations agree -
the TEN are part of the moral law of God written on the heart (see the "
Baptist Confession of Faith" sectn 19 and the "
Westminster Confession of Faith" section 19 and the
Catholic Catechism on the TEN Commandments... etc)
And then you proceed to provide some quotes that do NOT show that the Baptist Confession of Faith objects to "The TEN" or that D.L.Moody (also in my list) objected to "the TEN" or that C.H. Spurgeon objected to "The TEN". (all of them in my list")
How "instructive"
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The Baptist Confession of Faith - Section 19 (As refined by C.H. Spurgeon - that maps well to the "Westminster Confession of Faith" sectn 19)
19. The Law of God
1.
God gave to Adam a law of
universal obedience which was
written in his heart, and He gave him very specific instruction about not eating the fruit of the tree of knowledge of good and evil. By this Adam and all his descendants were bound to personal, total, exact, and perpetual obedience, being promised life upon the fulfilling of the law, and threatened with death upon the breach of it. At the same time Adam was endued with power and ability to keep it.
2.
The same law that was first written in the heart of man
continued to be a perfect rule of righteousness after the Fall, and was delivered by God upon Mount Sinai
in the Ten Commandments, and written in two tables, the
first four containing our duty towards God, and the
other six, our duty to man.
3. Besides
this law, commonly
called the moral law, God was pleased do give the people of Israel
ceremonial laws containing several typical ordinances. These ordinances were partly about their worship, and
in them Christ was prefigured along with His attributes and qualities, His actions, His sufferings and His benefits. These ordinances also gave instructions about different moral duties. All of these ceremonial laws were appointed only until the time of reformation, when Jesus Christ the true Messiah and the only lawgiver, Who was furnished with power from the Father for this end,
cancelled them and took them away.
4. To the people of Israel He also gave sundry judicial laws which expired when they ceased to be a nation. These are not binding on anyone now by virtue of their being part of the laws of that nation, but their general equity continue to be applicable in modern times.
5.
The moral law ever binds to obedience everyone, justified people as well as others, and not only out of regard for the matter contained in it, but also out of respect for the authority of God the Creator, Who gave the law. Nor does Christ in the Gospel dissolve this law in any way, but He considerably strengthens our obligation to obey it.
6. Although true believers are not under the law as a covenant of works, to be justified or condemned by it, yet it is of great use to them as well as to others, because as a rule of life it informs them of the will of God and their duty and directs and binds them to walk accordingly. It also reveals and exposes the sinful pollutions of their natures, hearts and lives, and using it for self-examination they may come to greater conviction of sin, greater humility and greater hatred of their sin. They will also gain a clearer sight of their need of Christ and the perfection of His own obedience. It is of further use to regenerate people to restrain their corruptions, because of the way in which it forbids sin. The threatenings of the law serve to show what their sins actually deserve, and what troubles may be expected in this life because of these sins even by regenerate people who are freed from the curse and undiminished rigours of the law. The promises connected with the law also show believers God's approval of obedience, and what blessings they may expect when the law is kept and obeyed, though blessing will not come to them because they have satisfied the law as a covenant of works. If a man does good and refrains from evil simply because the law encourages to the good and deters him from the evil, that is no evidence that he is under the law rather than under grace.
7. The aforementioned
uses of the law are not contrary to the grace of the Gospel, but they sweetly comply with it, as the Spirit of Christ subdues and enables the will of man to do freely and cheerfully those things which the will of God, which is revealed in the law, requires to be done.
