singular use of him in his service. The early training of this distinguished martyr was, in a great measure, through the instrumentality of a devoted mother, who could boast of no worldly affluence or accomplishments, but whose heart was richly pervaded by the grace of the Spirit, and intensely concerned for the Saviour's glory; and who, in times of great difficulty and great trial, maintained unwavering confidence in the faithful word of promise.

If James Renwick was not "sanctified from the womb," there was clear evidence afforded, that, in early childhood, he was the subject of gracious motions of the Spirit. At two years of age, he was observed to be aiming at secret prayer; and as his childhood advanced, he evinced love to the ways of God, by reading and pondering the Scriptures, delight in secret prayer, and by reverential regard to the authority of his parents. Like Luther, and other eminent servants of God, Renwick was trained for his life-work in the school of temptation; he experienced painful mental conflicts, and the assaults of the tempter, at a very early period. It is recorded that, at six years of age, he was conscious of distressing doubts, in relation to the Divine existence and perfections. These exercised and agitated his mind for a period of two years. In answer to prayer, and by meditation on the power and 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 stricter Covenanters,—the followers of Cargill and Cameron, and those associated in Societies, and who frequented conventicles,—alone consistently carried out the grand principles and aims of the national vows. At length, after much searching of heart, and according to his words, testifying to his deep conscientiousness, "with great grief, reluctance, and trembling of soul," he became identified with the persecuted remnant. Soon after, while yet only nineteen years of age, Renwick witnessed the martyrdom of the venerable servant of Christ, Donald Cargill. He stood near the scaffold, beheld his courageous and triumphant departure to glory, and heard the clear and powerful last words, in which he nobly testified for the crown-rights of the Redeemer, and against Erastian usurpation. "As to the causes of my suffering," said the dying martyr, "the chief is—not acknowledging the present Authority, as it is established in the Supremacy and Explanatory Act. This is the magistracy I have resisted, that which is invested with Christ's power. Seeing that power taken from Christ, which is His glory, and made the essential of an earthly crown, it seemed to me as if one were wearing my husband's garments, after he had killed him. There is no distinction we can make, that can free the acknowledger from being a partaker of this sacrilegious robbing of God. And it is but to cheat our consciences to acknowledge the civil power alone, that it is of the essence of the crown; and seeing they are so express, we ought to be plain; for otherwise, we deny our testimony and consent that Christ be robbed of His glory."

These mighty utterances, so solemnly confirmed by the martyr's blood, could not fail to make a deep impression on the heart of the youthful Renwick. His purpose was fixed, and his resolution taken, to maintain the same great principles; and reproach and persecution and death could not turn him aside. His Christian decision had its reward. He declared that he did not fully know what the gracious presence of God with His people meant, till he joined the fellowship of the persecuted remnant. A large measure of the spirit of the "faithful Cargill" rested on his youthful successor; and when, some two years after, he entered on the work of the ministry, it was justly said—"he took up the Covenanted Banner as it fell from the hands of Cargill."

At the time that Renwick united with the Society People, they were destitute of a public ministry. Cargill and Cameron had sealed their testimony with their blood. The Churches were either filled with Episcopal curates, or by time-serving Presbyterian ministers, who had accepted the indulgence flowing from the royal supremacy. By an act of Parliament passed in 1672 against "unlawful ordinations," the way to the ministry was barred against all who could not accept Prelatical ordination. The Societies, having organized a general correspondence, earnestly desired a stated ministry, while they manifested the strictest regard to scriptural order. Animated by a noble public spirit, they selected James Renwick and two other young men, and sent them to complete their studies for the ministry in Holland, then renowned for its theological Seminaries, where deep sympathy was manifested for the suffering Church of Scotland. He studied at the university of Groningen, where some of the most distinguished theologians in Europe occupied professorial Chairs. Studying in the spirit of entire devotedness, and actuated by an earnest desire to return to Scotland, where there was pressing need for faithful ministerial services, he made such proficiency, that in a short time, he was fully qualified to receive ordination. According to the usage of the Dutch Church, he was ordained at Groningen, by a Classis or Presbytery of learned and godly ministers, who evinced their catholic spirit by yielding to his request to allow him to subscribe the standards of the Church of Scotland, instead of their own formula. There was remarkable evidence of God's gracious presence being enjoyed in the solemn service.—It has been appropriately said, that as the conflicts of the German reformation were acted over by Luther in his cloister, before he was called to his public work, so the struggles of the covenanted cause in Scotland, were first engaged in by