height of the persecution which drove them into banishment. While many of their brethren fell in with the prevailing practice, the people would naturally follow those who held by their own beloved system, and suffered persecution for conscience’ sake; and the attachment of the body of the people to them, and their aversion to the Episcopalian and temporizing Presbyterian clergy, would naturally increase the violence of the persecution against them.
In Ireland, the zealous labours of those men produced a considerable revival of religion. “During this time,” says Mr. Randal, “one sermon on Saturday, and one on Monday, was all that they had; and generally but one minister assisting during the whole,”[1] From this extract it appears, that a practice to which persecution had given rise in Scotland, was continued, probably without the same necessity, in Ireland. We may, therefore, conclude, that when those good then returned to their native land, about the year 1638, they imported this practice into their former scene of labour, where it has continued with various modifications to this day.
The late Dr. Erskine, speaking of the origin of this plan, says, “I know no certain account of that matter. It began, says one, in the persecuting times, when many ministers under hiding, and the whole Presbyterians of a country, by stealth, got together. And when they met together for this end, (to ⟨eat⟩ the Lord’s Supper,) it may be once in several years they knew not how often to preach; and the ⟨people⟩ had a boundless appetite to hear, so long as they could subsist and be safe.” [2]
As to Sacramental Fasts, Mr. Randal suppose(illegible text)
