The last post spoke of the literal Sabbath-keeper changing a law which they deemed moral. However, there is a clause to which they cling in order to have the ability to change a moral law. Jonathan Edwards is able to express this doctrine very clearly and I’m sure with a great degree of satisfaction. I will give you a link to his article and also copy and paste some of it here. Here is the link.  Also, I will address his thoughts in a different post since this one will be so long.

Jonathan Edwards

First, the words of the fourth commandment afford no objections against this being the day that should be the Sabbath, any more than against any other day. That this day, which according to the Jewish reckoning, is the first of the week, should be kept as a Sabbath, is no more opposite to any sentence or word of the fourth command, than that the seventh of the week should be the day. The words of the fourth command do not determine which day of the week we should keep as a Sabbath. They merely determine, that we should rest and keep as a Sabbath every seventh day, or one day after every six. It says, “Six days thou shalt labour, and the seventh thou shalt rest;” which implies no more, than that after six days of labour, we shall upon the next to the sixth, rest and keep it holy. And this we are obliged to do forever. But the words no way determine where those six days shall begin, and so where the rest or Sabbath shall fall. There is no direction in the fourth command how to reckon the time, i.e. where to begin and end it. But that is supposed to be determined otherwise. The Jews did not know, by the fourth command, where to begin their six days, and on which particular day to rest: this was determined by another precept. The fourth command does indeed suppose a particular day appointed; but it does not appoint any. It requires us to rest and keep holy a seventh day, one after every six of labor, which particular day God either had or should appoint. The particular day was determined for that nation in another place, viz. in Exo. 16:23-26, “And he said unto them, this is that which the Lord hath said, Tomorrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake, today, and seethe that ye will seethe; and that which remaineth over, lay up for you to be kept until the morning. And Moses said, Eat that today; for today is a sabbath unto the Lord: today ye shall not find it in the field. Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.” This is the first place where we have any mention made of the Sabbath, from the first Sabbath on which God rested. It seems that the Israelites, in the time of their bondage in Egypt, had lost the true reckoning of time by the days of the week, reckoning from the first day of the creation. They were slaves and in cruel bondage and had in a great measure forgotten the true religion. For we are told that they served the gods of Egypt. And it is not to be supposed that the Egyptians would suffer their slaves to rest from their work every seventh day. Now, they having remained in bondage for so long a time, had probably lost the weekly reckoning. Therefore, when God had brought them out of Egypt into the wilderness, he made known to them the Sabbath, on the occasion and in the manner recorded in the text just now quoted. Hence, we read in Nehemiah that when God had led the children of Israel out of Egypt, etc. he made known unto them his holy Sabbath, Neh. 9:14, “And madest known unto them the holy sabbath.” To the same effect, we read din Eze. 20:10, 12, “Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. Moreover also, I gave them my sabbaths.” But they never would have known where the particular day would have fallen by the fourth command. Indeed, the fourth command, as it was spoken to the Jews, did refer to their Jewish Sabbath. But that does not prove that the day was determined and appointed by it. The precept in the fourth command is to be taken generally of such a seventh day as God should appoint, or had appointed. And because such a particular day had been already appointed for the Jewish church, therefore, as it was spoken to them, it did refer to that particular day. But this does not prove, but the same words refer to another appointed seventh day, now in the Christian church. The words of the fourth command may oblige the church, under different dispensations, to observe different appointed seventh days, as well as the fifth command may oblige different persons to honor different fathers and mothers. The Christian Sabbath, in the sense of the fourth command, is as much the seventh day as the Jewish Sabbath, because it is kept after six days of labor as well as that. It is the seventh reckoning from the beginning of our first working-day, as well as that was the seventh from the beginning of their first working day. All the difference is that the seven days formerly began from the day after God’s rest from the creation, and now they begin the day after that. It is no matter by what names the days are called: if our nation had, for instance, called Wednesday the first day of the week, it would have been all one as to this argument. Therefore, by the institution of the Christian Sabbath, there is no change from the fourth command; but the change is from another law, which determined the beginning and ending of their working days. So that those words of the fourth command, viz. “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the sabbath-day, and hallowed it.” These words are not made insignificant to Christians, by the institution of the Christian Sabbath. They still remain in their full force as to that which is principally intended by them. They were designed to give us a reason why we are to word but six days at a time, and then rest on the seventh, because God has set us the example. And taken so, they remain still in as much force as ever they were. This is the reason still, as much as ever it was, why we may work but six days at a time. What is the reason that Christians rest every seventh, and not every eighth, or every ninth, or tenth day? It is because God worked six days and rested the seventh. It is true, these words did carry something further in their meaning, as they were spoken to the Jews, and to the church before the coming of Christ. It was then also intended by them that the seventh day was to be kept in commemoration of the work of creation. But this is no objection to the supposition that the words, as they relate to us, do not import all that they did, as they related to the Jews. For there are other words which were written upon those tables of stone with the ten commandments, which are known and allowed not to be of the same import, as they relate to us, and as they related to the Jews, viz. these words, in the preface to the ten commandments, “I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage.” — These words were written on the tables of stone with the rest, and are spoken to us, as well as to the Jews. They are spoken to all to whom the commandments themselves are spoken, for they are spoken as an enforcement of the commandments. But they do not now remain in all the signification which they had, as they respected the Jews. For we never were brought out of Egypt, out of the house of bondage, except in a mystical sense. — The same may be said of those words which are inserted in the commandments themselves, Deu. 5:15, “And remember that thou wast a servant in the land of Egypt, and that the Lord thy God commanded thee out thence, through a mighty hand and by a stretched-out arm: therefore the Lord thy God commanded thee to keep the sabbath-day.”