h holy word and congregation we do join
us, and also do forsake and renounce the congregation of Satan.' This
important step, which seems to have been represented by rumour in Dieppe
as something like rebellion in Scotland, apparently startled Knox. A
fortnight after it took place he writes the 'Lords of the Congregation,'
as they were henceforth called, a letter of caution, urging them to

'seek the favour of the Authority, that by it, if possible be,
the cause in which ye labour may be promoted, _or at the least
not persecuted_, which thing after all humble request if ye can
not attain, then, with open and solemn protestation of your
obedience to be given to the Authority in all things not plainly
repugning to God, ye lawfully may attempt the extremity, which
is to provide, whether the Authority will consent or no, that
Christ's Evangel may be duly preached, and his holy Sacraments
rightly ministered unto you, and to your brethren the subjects
of that realm.'

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