Knox's method of argument for his doctrine is to take, among other texts, Deuteronomy xiii. 12-18, and apply the sanguinary precepts of Hebrew fanatics to the then existing state of affairs in the Church Christian. Thus, in Deuteronomy, cities which serve "other gods," or welcome missionaries of other religions, are to be burned, and every living thing in them is to be destroyed. "To the carnal man, . . . " says Knox, "this may rather seem to be pronounced in a rage than in wisdom." God wills, however, that "all creatures stoop, cover their faces, _and desist from reasoning_, when commandment is given to execute his judgement." Knox, then, desists from reasoning so far as to preach that every Protestant, with a call that way, has a right to punish any Catholic, if he gets a good opportunity. This doctrine he publishes to his own countrymen. Thus any fanatic who believed in the prophet Knox, and was conscious of a "vocation," might, and should, avenge God's wrongs on Mary of Guise or Mary Stuart, "he had a fair opportunity, for both ladies were idolaters. This is a plain inference from the passage just cited. Appealing to the Commonalty of Scotland, Knox next asked that he might come and justify his doctrine, and prove Popery "abominable before God." Now, could any Government admit a man who published the tidings that any member of a State might avenge God on an idolater, the Queen being, according to him, an idolater? This doctrine of the right of the Protestant individual is merely monstrous. Knox has wandered far from his counsel of "passive resistance" in his letter to his Berwick congregation; he has even passed beyond his "Admonition," which merely prayed for a Phinehas or Jehu: he has now proclaimed the right and duty of the private Protestant assassin. The "Appellation" containing these ideas was published at Geneva in 1558, with the author's, but without the printer's name on the title-page.