Knox's opinion being accepted--it obviously was a novelty to many of his
hearers--the Reformers must either convert or persecute the Catholics
even to extermination. Circumstances of mere worldly policy forbade the
execution of this counsel of perfection, but persistent "idolaters,"
legally, lay after 1560 under sentence of death. There was to come a
moment, we shall see, when even Knox shrank from the consequences of a
theory ("a murderous syllogism," writes one of his recent biographers,
Mr. Taylor Innes), which divided his countrymen into the godly, on one
hand, and idolaters doomed to death by divine law, on the other. But he
put his hesitation behind him as a suggestion of Satan.

Knox now associated with Lord Erskine, then Governor of Edinburgh Castle,
the central strength of Scotland; with Lord Lorne, soon to be Earl of
Argyll (a "Christian," but not a remarkably consistent walker), with
"Lord James," the natural brother of Queen Mary (whose conscience, as we
saw, permitted him to draw the benefices of the Abbacy of St. Andrews, of
Pittenweem, and of an abbey in France, without doing any duties), and
with many redoubtable lairds of the Lothians, Ayrshire, and Forfarshire.
He also preached for ten days in the town house, at Edinburgh, of the
Bishop of Dunkeld. On May 15, 1556, he was summoned to appear in the
church of the Black Friars. As he was backed by Erskine of Dun, and
other gentlemen, according to the Scottish custom when legal proceedings
were afoot, no steps were taken against him, the clergy probably dreading
Knox's defenders, as Bothwell later, in similar circumstances, dreaded
the assemblage under the Earl of Moray; as Lennox shrank from facing the
supporters of Bothwell, and Moray from encountering the spears of
Lethington's allies. It was usual to overawe the administrators of
justice by these gatherings of supporters, perhaps a survival of the old
"compurgators." This, in fact, was "part of the obligation of our