es to indicate some of the anticipated changes in the forms
of worship.

In the regular worship appointed for the Lord's Day there was to be
introduced a liturgy which was to be used before the sermon; the Ten
Commandments were to be read, and after each of them the people were to
be instructed to respond, or, as the rubric directed:

"After every Commandment they ask mercy of God for their transgression
of the same in this manner,--Lord have mercy upon us and incline our
hearts to keep this law."

There was also an evident purpose to leave less to the discretion of
the minister, and to restrict him more closely to the use of provided
forms in prayer, as well as to regulate more particularly the reading
of the Scriptures. A table of Scripture lessons was to be prepared
showing the passages proper to be read on each day; prayers were also
provided for worship upon saints' days and festivals, in the use of
which there was to be no option, and the privilege of extempore prayer
in any part of public worship was to be taken from the minister, in
large measure if not entirely. That this intention was cherished seems
evident from a discussion in which Spottiswoode engaged with one Hog,
minister at Dysart. Hog had defended an action complained of, by
saying that his prayer on the occasion referred to had been in
conformity with Knox's Book of Common Order; in reply Spottiswoode
declared that "In a short time that Book of Discipline would be
discharged and ministers tied to set forms."

The Book was regarded by all as a compromise between the Book of Common
Order and the English Prayer Book, and appears to have excited no
enthusiasm, even among its promoters; it was too subversive of Scottish
custom to please those who were loyal to the old usage, and it was not
sufficiently liturgical to suit James and his like-minded counsellors.

It has been stated that the transpiring of certain events had delayed
the publication of this Liturgy; these events were connected with the
historic "Articles of Perth." These "Articles" were orders, first of
the General Assembly of 1618, sitting at Perth and acting under royal
instruction, and afterwards of the Parliament which confirmed them in
1621, enjoining

Kneeling at the Communion;

Private Communion in cases of sickness;

Private Baptism "upon a great and reasonable cause;"

Episcopal Confirmation;

The observance of the festivals of Christmas, Good Friday, Easter Day,
A