The Reformation had, however, made very considerable { 40} progress during the short time that it was patronised by the regent. In 1542, the parliament passed an act, declaring it lawful for all the subjects to read the scriptures in the vulgar language. This act, which was proclaimed in spite of the protestations of the bishops, was a signal triumph of truth over error.[55] Formerly, it was reckoned a crime to look on the sacred books; now, to read them was safe, and even the way to honour. The Bible was to be seen on every gentleman’s table; the New Testament was almost in every one’s hands.[56] Hitherto the Reformation had been advanced by books imported from England; but now the errors of popery were attacked in publications which issued from the Scottish press. The reformed preachers, whom the regent had chosen as chaplains, disseminated their doctrines throughout the kingdom, and, under the sanction of his authority, made many converts from the Roman catholic faith.[57]
One of these preachers deserves particular notice here, as it was by means of his sermons that Knox first perceived the beauty of evangelical truth, and had deep impressions of religion made upon his heart.[58] Thomas Guillaume, or Williams, was born at Athelstoneford, a village in East Lothian, and had entered into the order of Blackfriars, or Dominican monks, among whom he rose to great eminence.[59] But having { 41} embraced the sentiments of the reformers, he threw off the monkish habit. His learning and elocution recommended him to Arran and his protestant counsellors; and he was much esteemed by the people as a clear expositor of scripture. When the regent began to waver in his attachment to the Reformation, Guillaume was dismissed from the court, and retired into England, after which I do not find him noticed in history.
But the person to whom our Reformer was most indebted, was George Wishart, a brother of the laird of Pittarow in Mearns. Being driven into banishment by the bishop of Brechin, for teaching the Greek Testament in Montrose, he had resided for some years at the university of Cambridge. In the year 1544, he returned to his native country, in the company of the commissioners who had been sent to negotiate a treaty with Henry VIII. of England. Seldom do we meet, in ecclesiastical history, with a character so amiable and interesting as that of George Wishart. Excelling all his countrymen at that period in learning, of the most persuasive eloquence, irreproachable in life, courteous and affable in manners, his fervent piety, zeal, and courage in the cause of truth, were tempered with uncommon meekness, modesty, patience, prudence, and charity.[60] In { 42} his tour of preaching through Scotland, he was usually accompanied by some of the principal gentry; and the people, who flocked to hear him, were ravished with his discourses. To this teacher Knox attached himself, and profited greatly by his sermons and private instructions. During the last visit which Wishart paid to Lothian, Knox waited constantly on his person, and bore the sword, which was carried before him, from the time that an attempt was made to assassinate him in Dundee. Wishart was highly pleased with the zeal of his faithful attendant, and seems to have presaged his future usefulness, at the same time that he laboured under a strong presentiment of his own approaching martyrdom. On the night on which he was apprehended by Bothwell at the instigation of the cardinal, he directed the sword to be taken from Knox; and, on the latter insisting for liberty to accompany him to Ormiston, the martyr dismissed him with this reply, “Nay, return to your bairnes,” (meaning his pupils,) “and God bless you: ane is sufficient for a sacrifice.”