s
of society, have forfeited their lives by the commission of flagrant
crimes, such as notorious murderers and tyrants, may warrantably be put
to death by private individuals, provided all redress in the ordinary
course of justice is rendered impossible, in consequence of the offenders
having usurped the executive authority, or being systematically protected
by oppressive rulers." The ideas of Knox, in fact, varied in varying
circumstances and moods, and, as we shall show, at times he preached
notions far more truculent than those attributed to him by his
biographer; at times was all for saint-like submission and mere "passive
resistance." {17}

The current ideas of both parties on "killing no murder" were little
better than those of modern anarchists. It was a prevalent opinion that
a king might have a subject assassinated, if to try him publicly entailed
political inconveniences. The Inquisition, in Spain, vigorously
repudiated this theory, but the Inquisition was in advance of the age.
Knox, as to the doctrine of "killing no murder," was, and Wishart may
have been, a man of his time. But Knox, in telling the story of a murder
which he approves, unhappily displays a glee unbecoming a reformer of the
Church of Him who blamed St. Peter for his recourse to the sword. The
very essence of Christianity is cast to the winds when Knox utters his
laughter over the murders or misfortunes of his opponents, yielding, as
Dr. M'Crie says, "to the strong propensity which he felt to indulge his
vein of humour." Other good men rejoiced in the murder of an enemy, but
Knox chuckled.

Nothing has injured Knox more in the eyes of posterity (when they happen
to be aware of the facts) than this "humour" of his.

Knox might be pardoned had he merely excused the murder of "the devil's
own son," Cardinal Beaton, who executed the law on his friend and master,
George Wishart. To Wishart Knox bore a tender and enthusiastic
affection, crediting him not only with the virtues of charity and courage
which he possessed, but also with supernormal premonitions; "he was so
clearly illuminated with the spirit of prophecy." These premonitions
appear to have come to Wishart by way of vision. Knox asserted some
prophetic gift for himself, but never hints anything as to the method,
whether by dream, vision, or the hearing of voices. He often alludes to
himself as "the prophet," and claims certain privileges in that capacity.
For example the proph