Donaghmore Presbyterian Church
Ruling Elders
It is impossible to furnish a full and complete list of those who have held the office of ruling elder in the Donaghmore congregation, as no particular record of such seems to have been kept by the church authorities. The names that follow are taken from the "Records" of the Synod of Ulster, a Session Book, beginning in the year 1845, and information supplied by the courteous Clerk of the Newry Presbytery-the Rev. James Meeke, M.A., of Kingsmills, Co. Armagh. The dates in brackets indicate the year or years (when known) the elder was present at Synod as representing the congregation.
John Todd of Ringclare (1708, 1709, 1711, 1720)
Daniel Taylor of Killysavin (1710, 1715, 1728)
Joseph Allison of Granshaw " " " (1712)
Joseph Symington " " " (1713)
Alexander Gelson " " " (1714)
Samuel Boyd of Carnacally " " " (1716)
Hugh M. Gie " " " (1717)
James Harshaw of Ringbane " " " (1718)
John Carnohan of Glen " " " (1719)
David Scott " " " (1721)
Fran. Moore " " " (1722)
Richard Ferguson of Tullymore " " " (1723)
Joseph Kelly " " " (1724)
Jon. Fysher " " " (1725) By mistake in the records this name may have been interchanged with theat immediately underneath it, viz. John Todd
Will. Andrew " " " (1727)
Hugh Makibbon " " " (1729)
Nath. Henry of Drumbanagher " " " (1730)
Joseph Ferguson " " " (1735)
From this year till 1776 the congregation was not represented at Synod by a ruling elder, except in 1764, when David Weir (already referred to) was present: Ralf Cambell (1776).
The next representative present at Synod is Andrew Murdock of Lisnaree (1805).
In 1834 the following were ruling elders: John M’Cullough who died of consumption (1846) much regretted by his acquaintances as a candid and genuine person. Hugh Todd, S.Boyd Marshall, John Cowan, James Harshaw, and Alexander Murdock.
In 1845 the same names appear (in the Session Book) with the addition of that of John Sloane.
On January 16, 1849, the following were ordained to the office of ruling elders: Thomas Marshall, Archibald Murdock, and Thomas Ward.
These elders had previously made the following declaration:
‘We believe the Westminster Confession of Faith as received by the Church of Scotland in 1641 to be founded on and in accordance with the Word of God, and as such we acknowledge it to be the Confession of our Faith.’
1876, May 17, the following were ordained ruling elders: John Harshaw, Ralf Copeland, Robert Young, Robert Sloane, and Hugh Marshall.
1902, February 25, the following were ordained to the eldership: viz. James Donnelly of Cloughinramer and Archibald Murdock of Lisnaree.
The following minute appears in the Session Book March 1896. ‘Mr. John Harshaw, the Senior Elder of Donaghmore Session died on 17th Feby. 1896. He was a man of sound judgement and kindly disposition, a faithful attender at public worship, a man who took a lively interest in ministers and their work, and in church affairs generally, a lover of his own Presbyterian Zion, and a member often times of the General Assembly. He came down to his death in a good old age in the spirit of a child, of humility and penitence. The Session regret very much the loss of his presence and well-balanced counsels.’
The Harshaws took a keen interest in the affairs of the church and its services, and their counsel was sought in all that concerned its welfare. We find James Harshaw (father of the above John) conducting the service in the church on an emergency. The following entry occurs in his diary: ‘February 16, 1851.-The Sabbath.-No minister being at the meeting house, I took down the Bible off the pulpit to the table in the ally, and after reading the 121st Psalm, which was sung by the clerk, I read the Sermon on the Mount (viz. 5th, 6th, and 7th chapters of Matthew). The clerk then sang part of the 25th Psalm, when the congregation dispersed.’ Elder Harshaw did the proper thing in the circumstances, and was quite right in not ‘ascending the pulpit’!
The minute in regard to Robert Young is as follows: ‘The session desires to record their sincere regret at the sudden and unexpected death of Robert Young, which took place at his residence, Butter Hill, on Sabbath 4th August 1877. Mr. Young was ordained an elder of Donaghmore Presbyterian church on Wednesday 17th Mary 1876, and was much beloved not only by the Session, but by the whole Congregation.’
Ralph Copeland (ordained on the same date) died November 29, 1884, ‘after a wasting and trying illness. He was a man of well-formed religious convictions and unblemished character, as sternly firm to principle as Puritanism itself. He took a warm interest in the Donaghmore congregation, having been for many years, though not the later years of his life, superintendent of the Sabbath school. His death, at little over the prime of life, is a solemn call to those behind to use faithfully and earnestly the talent committed to them.’ (Session Book.)
Archibald Murdock, ordained in 1849, died September 1888. ‘He was an amiable, kind-hearted man, with a large amount of the tone and bearing of the Christian gentleman, and was specially noted among his colleagues in the Eldership for the gift of prayer. During a long and afflictive illness he showed the temper of the true Christian, the broken and contrite heart, and the longing of a believing soul for Christ and his everlasting consolations.’ (Session Book.)
Of precentors of the Donaghmore congregation, it will suffice to single out the late Joseph Harpur, who for so many years filled that office. Andrew M’Clelland having resigned the clerkship, James Martin (Loughorne), the treasurer of the congregation, wrote Joseph Harpur (June 4, 1849) to the effect that he had been appointed by the Committee and Session to the precentorship (clerk) at a salary of 8 pounds per annum, and that, should he accept the post, he must consider himself, in regard to his official duties, as under Sessional control. The reply of Precentor Harpur is given in full, asit is very characteristic:
‘Dromantine, 6th June, 1849.
"Sir,-I received your letter of the 4 of June which gave me to know that I was appointed to the office of precentor in Donaghmore and I wish to inform you that I have gave up my situation in Drumbanagher and I have thrown myself on you with all my abilitys, with all my faults and with all my failings and as to being under the control of the Session I am willing to submit to them as a Court of Christ and as officers of His Church. I will be there on first Sabbath, God willing. Oh, that it may be to me as a gracious antisipation of that happy era when I shall yet chant the praises of God and of Christ in the upper sanctuary is the sincere prayer of your most obedient servant.’ (Harshaw Diary).
He resigned the position January 21, 1878, having been for almost thirty years precentor of the church. He was a man whom the older members of the congregation will not soon forget. He was a ‘character’ in his way, but a strong one, with much natural ability; a marvellous memory and a stentorian voice. He possessed a very high idea of his muscial attainments, but it is to be feared his performances as a musician were not calculated to charm as those of Orpheus, who
‘With his lute, made trees,
And the mountan-tops that freeze,
Bow themselves when he did sing.’
He loved what he called a ‘good Sarmon’ and few could remember one so well. On his retirement he was presented with a handsome silver watch, which, he was wont to inform his friends, he had ‘won with the wind of his mouth’!
We will refer to but one ministerial election, viz., that of Rev. Patrick White, who succeeded the Rev. S.J. Moore, over which there seems to have been a ‘stiff fight.’
The latter resigned in August 1850, while the former was not elected till February of the following year. Thus the congregation was five months without a settled pastor---it taking that space of time to make a choice. There were upwards of twelve candidates, divided into three lists, all of whom were heard. A Commission of Presbytery was appointed to attend '‘ meeting of the people (February 3, 1851), Rev. John Moran presiding, when four names were finally proposed, the largest number of votes (48) being given to the Rev. Patrick White of Scotstown, who was declared duly elected. The minority signed the ‘Call,’ and the Commission of Presbytery pronounced it unanimous. The Commission ‘agreed that the congregation should pay the minister 40 pounds (Royal Bounty additional) and whatever else the "house" would make up after deducting the Salary of sexton and that of Precentor.’ (Harshaw Diary) Doubtless the importance of the pastoral charge of such a large congregation accounts for so many candidates, and the sturdy independence of the Donaghmore Presbyterians explains the elaborate election programme, while probably the action of the Newry Presbytery in accepting Mr. Moore’s resignation had much to do with the commotion and delay that attended the election of his successor.
It seems scarcely the correct thing to preach the Gospel as a candidate-soliciting votes-and to be subject to the criticism of many (samples are in every congregation) who would scarcely ‘know a good sermon if they heard it’; but none of our election methods are perfect, and it is difficult to say which is best.
The Presbyterians naturally desire to ‘hear’ the man who is to minister to them, and we must not blame them. A good story is told regarding a Scottish ministerial election, which is as follows. Sandy (discussing a candidate’s probation discourse with Jamie, a brother elder) gives judgment thus: ‘In my opinion, he wasna justified in dividing folk into the sheep and the goats. I wadna just say, Jamie that I was among the unco guid, an’ I wadna say that you were among the unco bad. So whar do we come in? He’ll no do for us, Jamie. We’ll no vote for him.’
The Session Book contains much information regarding discipline and the moral and spiritual condition of the congregation since 1845. The earlier records which are minutes of the Session are very incomplete, being of a rather skeleton charactger; but, later, such defects are not so apparent. It is worthy of note that the cases of discipline which have come before the Session of late years are extremely few as compared with those at an earlier date. The improvement in this respect speaks well for the moral tone and character of the Donaghmore congregation. It requires much moral courage on the part of the Session to adjudicate in such cases, and, indeed, to discipline at all-especially in those days when so many would seem to be a ‘law unto themselves.’ It is considered by competent authorities that church discipline, so far as the laity are concerned, is a thing of the past, and that the only persons at present who can be made amenable to the ecclesiastical laws are the clergy!
The Presbyterians were strong disciplinarians in past times, while the "punishments’ inflicted on the guilty were severe in their way, and, we would add, somewhat peculiar.
Presbyterian discipline in the past was based on the idea of repentance for transgressions. The so-called punishments were very generally supposed to be the outward signs of inward repentance. Sometimes, however, there was a money payment imposed, as for instance in Templepatrick all persons standing in the public place of repentance (in presence of the congregation) were obliged to pay one groat (four pence) to the church.
The minutes of the Lagan Presbytery give an instance of a person who, when he had admitted his crime privately, was ordered to ‘voluntarily rise up without being called in the congregation and acknowledge his fault.’
Certain culprits had often to stand in white sheets while others were condemned to wear sackcloth. In the case of great crimes they were compelled to stand ‘high,’ i.e. in some elevated position in the presence of the congregation. Should the crime be not so great, they were permitted to stand ‘low,’ and wear their ordinary clothes. If they exhibited ‘signs of repentance,’ their ‘standing’ in presence of the congregation would soon end, and they would be ‘absolved’ from crime; but if thy proved contumacious, their standing would be prolonged. The crimes which involved this "standing’ were generally any breaches of the Ten Commandments, drunkenness, or disobedience of any regulation made by a Church Court. If a transgressor refused to submit to discipline, such was excluded from the Communion.
We wonder if the Session of Donaghmore took any action in the following nine cases of drunkenness, at a dinner party, at the Fourmile House (January 3, 1851), given in honour of "Mr. Irvine of Annaghbane, a learned, talented, warm hearted gentleman,’ who ‘educated the young people of the neighbourhood in the precepts of the Bible, and in classic literature.’ The sad spectacle must have met the keen eye of a good elder and ‘pillar of the church,’ viz. James Harshaw, who presided on the occasion, and who thus graphically relates the sad story in his diary: ‘Dinner very substantial, and good punch, and very abundant! 21 dined. All cheerful, but 9 drunk! It has just occurred to us, that probably the Session had no jurisdiction in the matter, as the nine culprits may not have belonged to the Presbyterian Communion! It is interesting to note that the above Mr. Irvine kept a classical school-at Annaghbane House-of which the late Dr. John Hall of New York was an assistant master.
There is no record in the Session minutes regarding ‘Revival’ of 1859. The Harshaw Diary, however, furnishes a detailed account of the movement in Donaghmore-the meetings, the speakers, and parties ‘impressed’ in the congregation. ‘Revival Services’ were held almost daily in the Presbyterian church, in schoolhouses, mills, and the open air, which were attended by crowds of people-many of whom were ‘impressed’-while not a few of the femalies became hysterical. The diarist uses the word ‘impressed,’
But a more popular expression was applied. Viz. ‘to fall’-from the fact that those affected generally ‘fell in a swoon.’ We have no information regarding the ultimate effects of this wonderful ‘religious phenomenon’ in Donaghmore (or indeed elsewhere). There was certainly great spiritual excitement, and an unwonted seriousness manifested on the part of many in the congregation-at least for the time being. The Rev. Patrick White took a very prominent part in the ‘The Revival,’ with the result that many new members were added to the congregation, while at the sacrament of the Lord’s Suppler (October 9, 1859) there were about 400 communicants.
An extraordinary Revival occurred in the County of Antrim about the year 1625, which bears a strong resemblance to that of 1859. The former Revival is described by the Rev. Andrew Stewart )Presbyterian minister of Donaghdee from 1645 to 1671) in a literary work which he did not live to complete, a portion of which (‘The Entry of the Scotts’) bears on the subject.
It seems the chief promoter of the Revival of 1625 was a Rev. William Glendinning, who was scarcely compos mentis. Mr. Stewart thus delineates him (throwing the blame on the Bishops who permitted him to preach): ‘For while thus it was and when any man would have expected nothing but God’s judgment to have followed the crew of sinners, behold the Lord visited them in admirable mercy the like whereof had not been seen anywhere for many generations. For, among them who had been permitted to preach by the Bishops, there was one Mr. Glendinning, a man who would never have been chosen by a wise assembly of Ministers, nor sent to begin a reformation in the land; for he was a little better than distracted-yea, afterwards did actually distract-yet this was the Lord’s choice to begin the admirable work of God.’
Mr Stewart goes on to describe the Revival and its effects upon the people. He says: ‘I have seen them myself stricken and swoon with the Word-yea, a dozen in one day carried out of doors as dead, so marvellous was the power of God smiting their hearts for sin, condemning and killing; and some of those were none of the weaker sex or spirit, but indeed some of the boldest spirits,’ etc.
It will be of interest to allude to a few Visitations of the Presbytery at Donaghmore, the findings of which will enable us to form a pretty fair opinion in regard to the spiritual and material condition of the congregation in past times-say for the last half century. These visitations much resemble an episcopal visitation-except that they are not held at a centre but rotate (each congregation within the bounds of the Presbytery being honoured in turn); and besides, they seem less ‘authoritive,’ though we are sure, if necessary, the Presbytery would at once transform itself into an august body and ‘rebuke with all authority,’ and possibly even St. Paul’s charge to Timothy would be set at naught, viz. ‘Rebuke not an elder!’
A Visitation of Presbytery was held April 11, 1848-the ruling elders present being James Harshaw and Hugh Todd. James Harshaw kept a diary for many years of his life (five volumes-now bound) in which he noted the daily incidents of his life and family, and the occurrences of the parish-ecclesiastical and civil-to which the writer is indebted for much information, and especially in regard to the Presbyterian church, of which he was a devoted member and officer. He was a ruling elder for many years, and seems to have been a benigh ruling spirit as well, while he was evidently a good Biblical scholar, and well versed in the laws of his Church. He informs us in his diary that during the Visitation of Presbytery he ‘asked that children should be baptized in their private houses, to which the Presbytery demurred, but admitted that the system or rule or law they wished to adopt, viz. Baptism in the Meeting-house-was not based on Scripture. On the following Sabbath, Rev. Mr. West preached on the subject, impressing on the congregation that Baptism was not rightly administered unless done in the Meeting-house before the assembled congregation, or where the minister presides, but took special care to conceal the great scripture doctrine of "a Church in the House." ‘
A ‘Visitation of the Presbytery was held at the Meeting-House 11th August 1857. Archibald Murdock and James Harshaw were examined by Mr. Moran (Moderator) and Mr. Lindsay (Clerk) on behalf of the Session, and Messrs. Boyd Marshall and Thomas Greer questioned as the representatives of the congregation. The Visitation passed off quietly and well, after which we had a well laid out Lunch in the class-room of Bread, Beef, and Ham, with Porter and Whiskey’! (Harshaw Diary)
It may seem strange to us "Catch-my-Pal’ folk to read of the last two items on the bill of fare at a luncheon given in honour of the Newry Presbytery, but such commodities were ‘nothing accounted of’ in those days. It is just possible, however, that only the ruling elders partook!
A Visitation of the Presbytery was held at Donaghmore, July 3, 1861, when the ‘Finding’ was as follows; ‘The Presbytery have to express their satisfaction with the sea, diligence and faithfulness of their esteemed Brother, Mr. Elliott, in the discharge of his ministerial duties; with the respectable attendance at Public worship, the district meetings for prayer, reading the Scriptures, and praise; the successful efforts made by the congregation for the erection of a Manse, and the interest taken in the secular education of the young.’
The Presbytery’express their regret at the low standard of Christian liberality in the Congregation, as evidenced in the support of the Ministry, the Missions of the Church, and the contributions on the Lord's Day; that family worship is not more generally observed, that many parents do not encourage their children to attend the Sabbath School; and that the ordinance of Baptism is not more frequently administered in the Church upon the Lord’s Day,’ etc.
Another Visitation of the presbytery was held in Donaghmore, May 7, 1878, when the following was the finding; ‘The Presbytery desire to express their satisfaction with the diligence, faithfulness, and efficiency of their esteemed young Brother, Mr. M’Dowell, in the discharge of his ministerial duties; with the creditable attendance of the people upon the public ordinances of the Church, and their increasing liberality; with the zealous co-operation of the Eldership with the minister in the oversight of the Congregation, and with the efficient manner in which the Committee managed its secular affairs.’ The Presbytery considered that the number of communicants at each Communion was small in proportion to that on the list of communicants, and regret was expressed accordingly. It was ‘recommended’ (a mild command!) that the Session hold stated meetings and record the proceedings in the Session Book-a good recommendation.
The next Visitation of the Presbytery was held Jul 3, 1888, of which the following is a copy of the finding:
‘The Presbytery are pleased to find that Mr. Burnett discharges with faithfulness and ability all the duties of the Ministerial office; that the people attend so generally uupon the services of the sanctuary, and that the education of the young is so well provided for.’ Regret is expressed that the attendance at the Sabbath School is so small; that family worship is not more generally observed, and that there is such a large number-amounting to almost one half the number of families in the connection with the congregation-who contribute nothing to the funds of the Church! A number of recommendations having been made, the Presbytery ‘commend Minister and people to the care and blessing of the King and Head of the Church, and exhort them to increased prayerfulness for the presence and blessing of the Holy Spirit.’
A Visitation of the Presbytery was held shortly after the late church renovation, September 1, 1906, of which the following is an extract of the finding:
‘The Presbytery have heard with satisfaction the answers given by the Minister, representatives of the Session and Committee. The Minister continues to devote himself faithfully to the preaching of the Gospel, to the care of the young, and to the other duties of his Office. They are pleased to find that extensive renovation of the Church building has recently been made, and they congratulate the Minister and members of this old and respectable congregation on the handsome and comfortable Church which they now possess.’
From Rev. J. Davison Cowan book titled "Donaghmore, An Ancient Irish Parish, Past & Present" published in 1914.
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