In Glasgow we got parks for working men--men who rose at five in the morning, drudged during the day, and came home weary at night; and we had hitherto practically said to these men, in the name of the Sabbath of the Lord, ‘Kennel up into your wretched abodes!’ We must not take a cab, or have a hot joint, or let children amuse themselves in any way,--all because of the Fourth Commandment. We were told that no man who went in a train on Sunday could have in him the love of Christ. And how by such teaching morality was corrupted! Some would go for a walk, believing it to be wrong; others would slink out by the back door. Yet the strictest Sabbatarians relaxed surprisingly when they were abroad, as if what was sinful in Glasgow was quite innocent in Paris. The Decalogue could not be identical with the moral law, for Christians had changed the day named in the commandment, whereas the moral law could not be altered even by God. What had we to do with a covenant made with Israel, a covenant involving both the past history and the future prospects of the Jewish nation? The Mosaic economy, Decalogue and all, had been nailed to the cross of Christ. But who could abrogate a moral duty, or make right and wrong change places? ‘I should be ashamed not to declare before the world that one intelligent look by faith of the holy and loving Christ would crush me to the dust with a sense of sin, which the Decalogue, heard even from Sinai, could never produce.’ To go to the Jewish law for a rule of conduct was like going from the sun at noonday to the moon at night. Nothing could have a properly moral significance, if it was not contained in the law of life which was in Christ. The plea for Sunday, which forms the second part of his argument, is powerful in its way, but it fails to show that the Lord’s day is a scriptural institution; the question as to what is lawful or unlawful being left to ‘the common sense, right spirit, and manly principle of Christians.’ There was an immediate hurricane over all Scotland. Macleod awoke one morning and found himself infamous. Anathemas were hurled from almost every pulpit. Every newspaper and many magazines took up the question. Scores of sermons came out, nearly all for Moses. There were innumerable squibs,--the cleverest in prose _The Trial of Dr. Norman Macleod for the Murder of Moses’ Law_, by David Macrae, in verse the lines by Edmund Robertson which Dr. A. K. H. Boyd has brought to light, beginning-- Have you heard of valiant Norman, Norman of the ample vest-- How he fought the Ten Commandments In the Synod of the West?