The Lords of the Congregation were disposed to be at least as cautious as Knox, and during the following year, 1558, there was a remarkable approximation to a possible settlement in Scotland on the basis of toleration. The 'Band' of the congregation does not at all suggest that the Barons who joined in it, and thereby bound themselves to defend their religion against the pressure and tyranny of outsiders, would think it right themselves to exercise a counter pressure and tyranny upon their own vassals within their own lands. And Knox's intimation that the Authority--_i.e._, the Regent and Parliament--though refusing to promote the Evangel, ought to be asked at least _not to persecute it_, was most timely. He held, indeed, at this time, that such a concession, if granted, ought to bar not only insurrection, but even a partial and divided establishment of religion. The state of matters was reflected in two resolutions which the Congregation came to immediately after the Band. By the first, common prayers were to be read on Sundays in the churches--which must mean in the churches where the innovators had influence--by the curates, 'if qualified,' and, if not, by those of the parishioners who were. But the second provided that preaching be, in the meantime, 'had and used privately in quiet houses,' great conventions being avoided 'till God move the Prince to grant public preaching.' And another influence now entered into the history. Knox had initiated an aristocratic revolution. But the Burghs of Scotland had been there, as in every other country of Europe, fortresses of freedom and the advance-guard of constitutional civilisation. And it was now resolved, that the brethren in every _town_ 'should assemble together. And this our weak beginning did God so bless, that within few months the hearts of many were so strengthened, that we sought to have the _face of a church_ among us.'... And the town of Dundee in particular 'began to erect the face of a public church reformed.'[69] Henceforward the great towns became more and more prepared to be the centres of the future struggle. Meantime, however, early in 1558, the 'First Petition of the Protestants of Scotland' was presented to the Regent. It protested against the existing tyranny, and craved, in general and cautious terms, a 'public Reformation,' laying stress on church services in the vulgar tongue, and offering to submit differences to be publicly decided, not only by the New Testament, but by the writings of the Fathers and the laws of Justinian. The offer seems to have been at once accepted. But, according to the account of Knox, who, of course, was still abroad, the proposed public discussion came to nothing, because both parties fell back upon other conditions of arbitration; the Protestants now demanding that the Scriptures alone should decide all controversy, the Catholics insisting on Councils and Canon Law. The next step was a proposal by the