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 :: the State of the Law in respect of the Building and Occupation of Houses in towns in Ireland’ (anon.), Dublin, 1844.
 * 1) ‘An Appeal to the Lord-Lieutenant [of Ireland] on behalf of the Labouring Classes,’ Dublin, 1847, in relation to the rights of the poor in the vicinity of Kingstown, near Dublin.
 * 2) ‘A Letter to the Right Hon. Sir William Somerville, Bart., M.P., from the Corporation for Preserving and Improving the Port of Dublin, with Observations on the Report of Captain Washington, R.N., to the Harbour Department of the Admiralty on the state of the Harbours and Lighthouses on the South and South-West of Ireland,’ Dublin, 1849.

Haliday collected some material for a history of the port and commerce of Dublin from early times, but he did not live to complete the work. The results of his labours were embodied in the three following papers: The whole of it, together with the second paper, was published with the title of ‘The Scandinavian Kingdom of Dublin’ (Dublin, 1881), under the editorship of John P. Prendergast, esq. An unfinished treatise on the ‘sanitary condition of Kingstown’ by Haliday was published at Dublin in 1867 by Thomas M. Madden, M.D.
 * 1) ‘On the Ancient Name of Dublin,’ printed in the ‘Transactions of the Royal Irish Academy,’ vol. xxii. 1854.
 * 2) ‘Observations explanatory of a plan and estimate for a Citadel at Dublin, 1673.’
 * 3) ‘On the Scandinavian Antiquities of Dublin.’ Portions of the last paper were communicated to the Royal Irish Academy in 1857.



HALIDAY or HOLLYDAY, SAMUEL (1685–1739), Irish non-subscribing divine, was son of the Rev. Samuel Haliday (or Hollyday) (1637–1724), who was ordained presbyterian minister of Convoy, co. Donegal, in 1664; removed to Omagh in 1677 (MS. Minutes of Laggan); fled to Scotland in 1688, where he was successively minister of Dunscore, Drysdale, and New North Church, Edinburgh (, Fasti); and returning to Ireland in 1692, became minister of Ardstraw, where he continued till his death. Samuel, the son, was born in 1685, probably at Omagh, where his father was then minister. In 1701 he entered Glasgow College, his name being enrolled in the register as ‘Samuel Hollyday, Hibernus,’ among the students of the first class under John Loudon, professor of logic and rhetoric. He graduated M.A., and went to Leyden to study theology (19 Nov. 1705). In 1706, whilst at Leyden, he published a theological ‘Disputatio’ in Latin. In the same year he was licensed at Rotterdam, and in 1708 received ordination at Geneva, choosing, he said, to be ordained in this place, ‘because the terms of communion are not narrowed by any human impositions.’ He now became chaplain to the Scots Cameronian regiment, serving in this capacity under Marlborough in Flanders. He was received by the synod of Ulster in 1712 as ‘an ordained minister without charge,’ and declared capable of being settled in any of its congregations. For some time, however, he lived in London, where he ‘appears to have been highly esteemed and well known to the leaders of the whig party both in and out of the government’ (, History of Irish Presbyterian Church, iii. 213), and used his influence to promote the interests of his fellow-churchmen. In 1718 he took a leading part in obtaining a considerable augmentation of the regium donum; the synod of Ulster thanked him for his zeal in the service of the church, and voted him 30l. to aid in covering his outlay in opposing the extension of the Schism Bill to Ireland. In 1719 he was present at the Salters' Hall debates, and in the same year received a call from the first congregation of Belfast, vacant by the death of the Rev. John McBride. He was at this time chaplain to Colonel Anstruther's regiment of foot. A report having arisen that he held Arian views, the synod in June 1720 considered the matter, and unanimously resolved that he had ‘sufficiently cleared his innocency.’ His accuser, the Rev. Samuel Dunlop, Athlone, was rebuked. On 28 July 1720, the day appointed for his installation in Belfast, he refused to subscribe the Westminster Confession of Faith, tendering instead to the presbytery the following declaration: ‘I sincerely believe the Scriptures of the Old and New Testament to be the only rule of revealed religion, a sufficient test of orthodoxy or soundness in the faith, and to settle all the terms of ministerial and Christian communion, to which nothing may be added by any synod, assembly, or council whatsoever: and I find all the essential articles of the Christian doctrine to be contained in the Westminster Confession of Faith, which articles I receive upon the sole authority of the holy Scriptures’ (preface to his Reasons against Subscription, p. v). The presbytery proceeded with the installation, in violation of the law of the church, and in the face of a protest and appeal from four members. The case came before the synod in 1721; but though Haliday still refused to sign the Confession, the matter was allowed to drop. A resolution was, however, carried after long debate that all members of synod who were willing to subscribe the confession might do so, with which the majority complied. Hence arose