2dly, There are several others, both in the reforming and suffering periods, of whom somewhat now is recorded, and yet not sufficient to form a narrative of, so that, excepting by short relations or marginal notes, they cannot otherwise be supplied.—For it is with regret that the publishers have it to declare, that, upon application unto several places for farther information concerning some of these worthy men, they could find little or nothing in the most part of their registers (excepting a few things by way of oral tradition) being through course of time either designedly, or through negligence lost.
3dly, Some few of these lives already in print being somewhat prolix, it seemed proper to abridge them; which is done in a manner as comprehensive as possible, so that nothing material is omitted, which it is hoped will be thought to be no way injurious to the memory of these worthy men.
Secondly, As to the utility of this subject, biography in general, (as a historian has observed[3]), must be one of the most entertaining parts of history; and how much more the lives and transactions of our noble SCOTS WORTHIES, wherein is contained not only a short compend of the testimony and wrestlings of the church of Scotland for near the space of 200 years, yea from the earliest period of Christianity in Scotland (the introduction included) but also a great variety of other things, both instructing and entertaining, which at once must both edify and refresh the serious and understanding reader.—For,
1st, In these lives we have a short view of the actions, atchievements, and some of the failings of our ancestors set forth before us, as examples for our caution and imitation; wherein by the experience, and at the expence of former ages, by a train of prudent reflections, we may learn important lessons for our conduct in life, both in faith and manners, for the furnishing ourselves with the like Christian armour of zeal, faithfulness, holiness, stedfastness, meekness, patience, humility, and other graces.
2dly, In them we behold what the wisest of men could not think on without astonishment, that God does in very deed dwell with men upon earth, (men a little too low for heaven, and much too high for earth); nay more, dealeth "so familiarly with them, as to make them previously acquainted with his secret designs, both of judgment and mercy, displaying his divine power, and the efficacy of his grace thro' their infirmities, subduing the most hardened sinners to himself, while he as it were reigns himself to their prayers, and makes them the subject of his divine care and superintendency."
3dly, Here we have as it were a mirror exemplifying and setting forth all the virtues and duties of a religious and a domestic life.—Here is the example of a virtuous nobleman, an active statesman, a religious gentleman, a faithful and painful minister in the exercise of his office, instant in season and out of season, a wise and diligent magistrate, one fearing God and hating covetousness, a courageous soldier, a good christian, a loving husband, an indulgent parent, a faithful friend in every exigence; and in a word, almost every character worthy of our imitation. And,
Lastly, In them we have the various changes of soul exercise, experiences, savoury expressions and last words of those, once living, now glorified witnesses of Christ. And "as the last speeches of men are remarkable, how remarkable then must the last words and dying expressions of these NOBLE WITNESSES and MARTYRS of Christ be?" For the nearer the dying saint is to heaven, and the more of the presence of Christ that he has in his last moments, when death looks him in the face[4], the more interesting will his conversation be to survivors, and particularly acceptable to real Christians, because all that he says is supported by his example, which commonly has considerable influence upon the human mind.—It is true, there is an innate and latent evil in man's nature, that makes him more prone and obsequious to follow bad than good examples; yet sometimes, (yea often) there is a kind of compulsive energy arising from the good examples of such as are eminent either in place or godliness, leading forth others to imitate them in the like graces and virtues. We find the children of Israel followed the Lord all the days of Joshua, and the elders that out-lived him; and Christ's harbinger, John Baptist, gained as much by his practice and example as by his doctrine: His apparel, his diet, his conversation, and all, did preach forth his holiness. Nazianzen saith of him, "That he cried louder by the holiness of his life, than by the sincerity of his doctrine." And were it not so, the apostle would not have exhorted the Philippians unto this, saying, Brethren, be followers together of me, and mark them which walk, so as ye have us for an ensample, &c. chap. iii. 17.—And so says the apostle James, Take, my brethren, the prophets, who have spoken in the name of the Lord, for an ensample, &c. chap. v. 10. And no question, that next to the down-pouring of the Spirit from on high, the rapid and admirable success of the gospel, both in the primitive times, and in the beginning of our reformations (from popery and prelacy) in a great measure must have been owing to the simplicity, holy and exemplary lives of the preachers and professors thereof. A learned expositor observes, "That ministers are likely to preach most to the purpose, when they can press their hearers to follow their example[5]." For it is very observable that without this, the church of Christ is so far from gaining ground, that it loses what it hath already gained in the world; of which the church of Scotland is a most glaring document; yea truth itself suffers by this means, and can gain no credit from their mouths; and how despicable must that man's character be, whose authority is lost, and his example goes for nothing. So that upon the whole, I flatter myself that no small advantage (thro' the divine blessing) might accrue to the public from this subject in general, and from the lives of our Scots worthies in particular, providing these or the like cautions following were observed: And that is, 1. We are not to sit down or rest ourselves upon the person, principle or practice of any man, yea the best saint we have ever read or heard of, but only to seek these gifts and graces that most eminently shone forth in them.—Præceptis, non exemplis, standum, i.e. "we must not stand by examples but precepts:" For it is the peculiar honour and dignity of Jesus Christ only to be imitated by all men absolutely, and for any person or persons to idolize any man or men, in making them a pattern in every circumstance or particular, were nothing else than to pin an implicit faith upon other mens sleeves. The apostle to the Corinthians (in the forecited text) gives a very good caveat against this, when he says, Be ye followers (or as the Dutch annotators translate, Be ye imitators) of me, as I am of Christ.—And, 2. Neither are we on the other hand to dwell too much upon the faults, or failings that have sometime been discovered in some of God's own dear children; but at the same time to consider with ourselves, that although they were eminent men of God, yet at the same time were they the sons of Adam also: For it is possible yea many times has been the case for good men not only to make foul falls themselves but also when striking against the errors and enormities of others to over-reach the mark, and go beyond the bounds of truth in some degree themselves; perfection being no inherent plant in this life, so says the apostle, They are earthen vessels, men of like passions with you, &c. 2 Cor. iv. 7. Acts xiv. 15.
Thirdly, As to the motives leading us to this publication. Can it be supposed that there was ever an age, since reformation commenced in Scotland, that stood in more need of useful holy and exemplary lives being set before them; and that both in respect to the actions and memories of these worthies, and with regard to our present circumstances. For in respect to the memories and transactions of these worthies, it is now a long time since bishops Spotiswood, Guthry and Burnet (not to mention some English historians) in their writings, clothed the actions and proceedings of those our ancestors (both in this reforming and suffering period) in a most grotesque and frantic dress, whereby their names and noble attainments have been loaded with reproach, sarcasms and scurrility; but as if this had not been enough, to expose them in rendering them, and their most faithful contendings, odious, some modern writers, under the character of monthly reviewers, have set their engines again at work, to misrepresent some of them, and set them in such a dishonourable light, by giving them a character that even the above-mentioned historians, yea their most avowed enemies, of their own day, would scarcely have subscribed[6]: to such a length is poor degenerate Scotland arrived.—And is it not high time to follow the wise man's advice, Open thy mouth for the dumb, in the cause of all such as are appointed to destruction? Prov. xxxi. 8.
Again, with regard to our present circumstances, there needs little more to prove the necessity of this collection at present, than to shew how many degrees we have descended from the worthy deeds or merit of our Renowned forefathers, by running a parallel betwixt their contendings and attainments, and our present national defections and backsliding, courses, in these few particulars following.
Our venerable reformers were not only highly instrumental in the Lord's hand in bringing a people out of the abyss of gross Popish darkness (under which they had for a long time continued), but also brought themselves under most solemn and sacred vows and engagements to the Most High, and whenever they were to set about any further piece of reformation in their advancing state, they always set about the renovation of these covenants.—They strenuously asserted the divine right of presbytery, the headship of Christ, and intrinsic rights of his church in the reign of James VI. and suffered much on that account—lifted arms once and again in the reign of Charles I.; and never ceased until they got an uniformity in doctrine, worship, discipline, and church-government, brought out and established betwixt the three kingdoms for that purpose[7], whereby both church and state were enabled to exert themselves in rooting out every error and heresy whatever, until they obtained a complete settlement according to the word of God, and our covenants established thereon; which covenants were then by several excellent acts both civil and ecclesiastic[8] made the Magna Charta of these nations, with respect to every civil and religious privilege; none being admitted unto any office or employment in church or state, without scriptural and covenant qualifications.—And then was that part of the antient prophecy further fulfilled, In the wilderness shall waters break forth, and streams in the desart,—and the isles shall wait for his law. Christ then reigned gloriously in Scotland. His church appeared beautiful as Tirzah, comely as Jerusalem:—For from the outmost parts were heard songs, even glory to the righteous.