d goodness
of God, as seen in creation, he overcame the temptation, and attained to
internal composure and tranquillity. At a time of life considerably
subsequent, when he had reached mature youth, and had acquired extensive
acquaintance with Scriptural truth, a like temptation again assailed
him. He himself relates that he fell into deeper perplexity and distress
about these fundamental truths. Like the excellent Robert Bruce of the
First Reformation, he was strongly tempted to atheism. So powerful at
one time was the assault, that, being in the fields and looking to the
distant mountains, he exclaimed, "Were all these devouring furnaces of
burning brimstone, he would be content to go through them, if he could
thereby be assured of the existence of God." There was at length made
for him a way of escape from this severe temptation, and not only did he
attain to a full and joyful persuasion of God's existence, but to the
assurance of his personal interest in God as his covenant portion.

James Renwick was endowed with a vigorous reflective mind, and from his
childhood he was devoted to reading and study. Amidst considerable
difficulties, he commenced and prosecuted with ardour studies for the
ministry. There is ample evidence from his writings that his attainments
in learning were by no means superficial. Through the kindness of
friends raised up in providence, he was enabled to pursue classical
studies in Edinburgh, and while attending the University there, he
maintained himself till he had finished the undergraduate course, partly
by teaching and aiding others in their studies. When his scholarship
entitled him to a University degree, he refused to receive this honour,
because it was required at the time that students, on graduating, should
swear the oath of allegiance, which expressly owned the royal supremacy.
In company with two fellow-students, he sometime after received his
degree privately.

Continuing in Edinburgh to prosecute his studies, he was brought to
attend the private fellowship-meetings of the persecuted covenanters. He
met with the "outed" ministers, and was led to study, by the light of
the Divine word and the teaching of the Spirit, the exciting and deeply
important questions of the day. Thus did he become convinced of the
numerous defections from the principles and ends of the Covenanted
Reformation, of the majority of the ministers and Presbyterian people of
Scotland; and he was persuaded that the