Knox “held the opinion, that persons who, according to the law of God and the just laws 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 prophet may blamelessly preach what men call “treason,” as we shall see.  As to his actual predictions of events, he occasionally writes as if they were mere deductions from Scripture.  God will punish the idolater; A or B is an idolater; therefore it is safe to predict that God will punish him or her.  “What man then can cease to prophesy?” he asks; and there is, if we thus consider the matter, no reason why anybody should ever leave off prophesying. {18a}