The introduction of the Directory into Scotland, it is true, effected a very slight change in the method of conducting public worship. Indeed, a comparison of the order of service as laid down in the Directory with that prescribed by the Book of Common Order shows the order of Worship to be the same in both. And thus it was that Baillie, in addressing the Assembly, and expressing his satisfaction at what had been accomplished, declared it to be a most remarkable distinction "that the practice of the Church of Scotland set down in a most wholesome, pious and prudent Directory, should come in the place of a Liturgy in all the three Dominions." By the adoption of the Directory all the substance of the worship of the Church of Scotland was retained with the order likewise of its different parts, but the suggested forms were surrendered, and even prayers, which owing to the circumstances of an earlier age had been retained and submitted for discretional use, were laid aside. No mention was made in the Directory of the use of the Gloria, nor did the creed find a place either in public worship or in the administration of the Sacraments, but the Lord's Prayer was mentioned as being "not only a pattern of prayer, but itself a comprehensive prayer," and a recommendation was accordingly made that it should be "used in the prayers of the Church." It is evident, therefore, that the spirit of the Presbyterian Church was still strongly in favor of worship regulated in its order and providing for all the different spiritual exercises authorized by Scripture, but which at the same time should be free from any imposed forms from which worshippers should not be allowed to deviate. Of the opinion of the Church of Scotland at this time on the dire effects produced by the use of a ritual in the cultivation of formality among the people, and in the encouragement of a lifeless ministry in the Church, there can be no question, as the adoption of the terms of the preface to the Directory clearly shows. With the experience of the English Church of that age before them as an object lesson of the evil effects of ritualistic worship, the Presbyterian Church was not unwilling to abandon the use of all imposed forms, and to give itself rather to the cultivation and development of a truly spiritual worship. And finally, the spirit thus planted and fostered in Scotland, was intensified during the persecutions which followed the restoration of Charles the Second. So firmly was this opposition to an imposed form of worship implanted in the hearts of Presbyterians that, alike at the Revolution and again at the time when the terms from the "Act of Union" between England and Scotland were under consideration the most earnest representations were made, to the end that there should be no change in the worship of the Scottish Church, but that the freedom in this matter, so prized and so dearly won, should be secured to the people of Scotland.