The enforcement of the surplice woke Scotland from its torpor, and alarm at once spread through the country. Quarterly meetings were held in parishes with fasting and prayer to consult on the dangers which threatened religion, and ministers who conformed to the new ceremonies were rebuked and deserted by their congregations. The popular discontent soon found leaders in the Scotch nobles. Threatened in power by the attempts of the Crown to narrow their legal jurisdiction, in purse by projects for the resumption and restoration to the Church of the bishops' lands, irritated by the restoration of the prelates to their old rank, by their reintroduction to Parliament and the Council, by the nomination of Archbishop Spottiswood to the post of Chancellor, and above all by the setting up again the worrying bishops' courts, the nobles with Lord Lorne at their head stood sullenly aloof from the new system. But Charles was indifferent to the discontent which his measures were rousing. Under Laud's pressure he was resolved to put an end to the Presbyterian character of the Scotch Church altogether, and to bring it to a uniformity with the Church of England in organization and ritual. With this view a book of Canons was issued in 1636 on the sole authority of the king. These Canons placed the government of the Church absolutely in the hands of its bishops; and made a bishop's licence necessary for instruction and for the publication of books. The authority of the prelates indeed was jealously subordinated to the supremacy of the Crown. No Church Assembly might be summoned but by the king, no alteration in worship or discipline introduced but by his permission. As daring a stretch of the prerogative superseded what was known as Knox's Liturgy--the book of Common Order drawn up on the Genevan model by that Reformer, and generally used throughout Scotland--by a new Liturgy based on the English Book of Common Prayer. [Sidenote: Its rejection.]