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, Ascension Day and Whitsunday. The Five Articles were passed in Assembly in spite of vigorous opposition on the part of a minority that, nevertheless, represented the most intense feeling of a very large section of the Scottish people. The first of these Five Articles, that were subversive of so much for which the reformers had struggled and had at last secured, reestablished a practice that could only be regarded by the Church as Romish in its tendency, and wholly unscriptural. It excited the most violent opposition, and secured for itself, even after its approval by Parliament, determined resistance on the part of the people.