months. It included outdoor preaching, large numbers of attendees, who had often traveled long distances, long vigils of prayer, and often dramatic conversion experiences. One of the largest of these observances took place in 1742 in Cambuslang, outside Glasgow, Scotland, where upwards of 30,000 people came to hear the preaching of George Whitefield. Sacrament observances such as Cambuslang, whose timing coincided with the Great Awakening in England, Ireland, and the American Colonies throughout the 1740s, had become associated with revivalism. Both clergy and lay people had the expectation that the communion season would bring “the most intense religious experiences, the most agonizing despair and the most ecstatic joy." Scottish sacrament observances were recreated in America in the early eighteenth century when large numbers of Ulster Scots immigrated to the colonies. During the Great Awakening in the American colonies, Irish Presbyterian revivalists William and Gilbert Tennent presided over the communion festivals, while Congregationalist David Brainerd also followed the Scottish pattern in his missionary work among American Indians. The four-day pattern was common: Friday was designated as a day of fasting and prayer. On Saturday, further inward preparation continued with preaching, usually by several ministers. Sunday was the observance of the Lord’s Supper, and Monday was a day of thanksgiving. The focus of the sacrament season was participation in the Lord’s Supper. For Scots-Irish Presbyterians, inclusion in this ritual was guarded closely and accompanied by several symbols of exclusivity. First, preparation was necessary on the part of the communicant as well as the ministers charged with interviewing each person in advance and approving his sincerity and worthiness. Communion tokens, small emblems made usually from lead and stamped with the date, and sometimes the initials of the minister, were required for admission to communion. These were given only to those approved by the minister, and had to be surrendered to an elder by every person approaching the communion table. A second symbol of exclusivity was the fencing of the tables. Set apart from the rest of the congregation, these tables were often covered with the best and finest linens available and sometimes “fenced” with a rail as the minister described the qualifications of communicants as a further barrier against those who had not been formally invited and approved. Once admitted to the table, the exclusivity ended. All participants—male and female, young and old, cleric and lay person- served one another common bread and