VI. The Rev. John Fairley.

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“The good John Fairley, a man whom I knew and loved!

I think I see him now, with his long white hair, and his look

mild, eloquent, and sagacious. He was a giver of good counsel,

a sayer of wise sayings, with wit at will, learning in abundance,

and a gift in sarcasm which the wildest dreaded.”

—The Ettrick Shepherd.

THE Rev. John Fairley, the first minister of Douglas Water, was born in the parish of Carnwath in the year 1729. His father had a small farm somewhere between the villages of Braehead and Forth, and was in comfortable although not affluent circumstances. In the village of Braehead there was a considerable number of Cameronians, but the elder Fairley had no sympathy with them. Neither was he pleased at his son being so much engaged with his books—a taste which he had early acquired; but like a great many others who have left their mark in the history of the Church, he was blessed with a praying mother, who encouraged the bent of his inclinations. Very little is known of his early days, further than that he was of a pious turn of mind from his childhood. Like most country boys of his time, he was occasionally sent to herd the cattle—a very lonely occupation, but one which gave a good opportunity for reflection. At such times he used to carry his Bible and other books with him in the fold of his plaid. One Sabbath-day, while thus engaged, a neighbour farmer whom he had for some time avoided came up to him and said—“If you have a knife, give it me.” When he had done so, the man set the two edges of the knives together, and, looking at the boy, said—“As iron sharpeneth iron, so a man sharpeneth the

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countenance of his friend.” From that hour they understood each other, and after this a life-long intimacy subsisted between them. No authentic information can now be obtained as to how he got the rudiments of his education and qualified for college, but we are sure he did not find any “royal road to learning,” any more than thousands of Scottish youths who have followed in his steps. He was at one time, either before he became a student or during the vacation months, engaged in teaching at a place called Millheugh, near Larkhall, in the parish of Dalserf, where the first Mr M‘Millan lived and died. This much can be said, that it was by teaching he chiefly supported himself while he passed through his academical course. The records of the Presbytery show that he passed his examinations with credit, and at a meeting held at Poniel on 13th April (Old Style), 1760, he was taken on trials for license. He was not licensed, however, until the following year. Mr Fairley was first sent to Ireland to supply vacant congregations, and while there received a call from the Presbyterian Covenanters of Londonderry, Donegal, and Tyrone. This call was actually presented and accepted, and trials for ordination appointed, but the settlement never took place. He asked to be allowed to go home for a short time before ordination, which was granted; and although he did return to Ireland with the intention of taking up the work there, the Presbytery, considering their other appointments, wrote requiring him to repair home with as much expedition as possible. While still a probationer, he was appointed Presbytery Clerk; and at the same meeting he returned the call given him from the vacant congregation in Ireland, which the court accepted, and returned to the people there. The following year, 1763, there were two calls to Mr Fairley laid on the table

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of the Presbytery—one from America by the hand of a commissioner, and another from the Southern congregation in Scotland. On the Moderator offering both calls, Mr Fairley accepted the latter. His ordination took place at Leadhills on the 21st December, 1763. On this date the Reformed Presbytery met, and was constituted by prayer. Present:—The Rev. Mr John Thorburn, moderator; Messrs John M‘Millan and John Curtis, ministers; Thomas Henderson, John Rodgers, and John Mathers, ruling elders; John Fairley, Clk. Presby.

Inter Alia.—“The members of Presbytery formerly appointed to serve the edict reported that they had done it in two different places a sufficient time before the meeting, whereupon they appoint John Wilson pro. tem. as their officer, to read over the edict three several times at the tent when the congregation was convened, who reported that he had accordingly done so; and the Presbytery waiting some time, and no objections appearing, the Presbytery agreed immediately to repair to the tent for the public work of the day, and continue the meeting till it was over.

“The Presbytery being repaired to the tent, the Moderator, according to appointment, preached the ordination sermon from 1 Cor. i. 13; and having concluded the sermon with prayer and singing, he then proceeded to intimate to the congregation the design of their meeting, viz., that a petition being given in to the Presbytery by the Southern congregation, craving the moderation of a call to fill up the collegiate charge, being granted, the Rev. Mr Curtis was appointed to moderate in a meeting of the electors for that end; at which meeting, a blank call being prepared, it was unanimously desired by the electors present to be filled up with Mr Jo. Fairley’s name,

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probationer; which call being given unto the Presbytery, and by them offered to the candidate, was accepted and returned again, and the ordinary pieces of trial assigned him and delivered at a former meeting, in all which he was sustained, and the Presbytery appointed this day for his ordination, and all other previous steps being now taken, the Presbytery was immediately to proceed to the ordination; and after proposing the ordinary questions agreed to by the Presbytery, to be put to candidates before ordination, was done, and satisfying answers returned by the candidate, then the Moderator desired all the people concerned in the foresaid election should signify their continued adherence to the call which they had given by stretching their right hand; which being done, the Moderator, coming down from the tent, proceeded to the solemn work. Accordingly, Mr Jo. Fairley was, in the name and by the authority of the Lord Jesus Christ, the glorious and alone Head of the Church, by solemn prayer and imposition of the hands of the Presbytery, set apart to the office of the ministry,—then the members of the Presbytery gave to said Mr Jo. Fairley the right hand of fellowship, to take part with them in the work of the ministry; and the Moderator, having returned to the tent, desired such of the people as were present, and could have access, to take their minister by the hand, and then resumed the application of his doctrine in a way of suitable exhortations to both minister and people, and then concluded the public work with prayer and singing. The Presbytery, having returned to their former place of meeting, gave to the Rev. Mr John Fairley the right hand of fellowship as co-presbyter, and he accordingly took his seat, together with Francis Halliday, chosen as elder to him.”

John Fairley was a tall man, being fully six feet in

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height during the days of his prime. He had a splendid constitution, and a stout, well-built figure, with a stern, clear, blue eye. His complexion was ruddy, and his expression pleasant and grave. His voice was deep, rich, and musical; and altogether he had a prepossessing and commanding appearance whether seen on foot or on horseback, in tent or in pulpit. Had he not been a man of extraordinary strength he never could have endured the toil, or stood the severity of the weather to which he was exposed.

After his ordination, he took up his abode at a place within sight of Douglas Castle. There was a small piece of land attached to the place, which he cultivated. This was his home for about twelve or thirteen years. He must have married soon after he took up house. His wife was called Janet Allison, second daughter of Mr Allison, flax merchant and landowner, at Thornhill, near Stirling. She was a loving, prudent, godly woman, and was a great comfort to him during their long married life. His family consisted of five sons and one daughter. Two of them, James and Matthew, died in infancy, and his little daughter Janet at four years of age, while he was away from home on some of his long journeys. John became a minister of the Reformed Presbyterian Church, and Ralph and Josias were manufacturers in Glasgow. These all survived their parents.

At the beginning of his ministry there was not a single house for worship, throughout the whole of his wide-spread sphere of labour, but at home or in distant places far across the mountains and moors, when a barn could not be obtained, he preached to a congregation squatted on the ground, having no protection but their plaids, and with the cold sleet and drifting snow falling thick around them. It was then generally believed that these people were the only

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legitimate successors and representatives of the martyrs, and this popular belief contributed to the drawing of the multitudes that crowded to hear them. The first communion held in the Southern congregation was at Bushabield, about four miles from Castle-Douglas. On that day the “four Johns” were present, and took part in the services. There was an extraordinary crowd of people, and the attendance was so large in the evening that two tents had to be erected, one man’s voice being unable to reach them. There was another very large gathering at a communion held by Mr Fairley on the side of the old Carlisle road between Poneil and Douglas-Water. The younger Mr M‘Millan assisted him, and preached from the text—“But I will see you again, and your heart shall rejoice.” The day was breaking next morning before all was concluded. Among those great assemblages were people who had come long distances, and to accommodate them with provisions, large tents were erected, sometimes as many as five or six; at such times it can be easily understood that there was something more going than the mere “staff of life.” This fact alone would draw to these meetings people of great diversity of character, and it has been often remarked how few were the improprieties committed in such circumstances.

About the year 1776, Mr Fairley removed to another place of residence further down the parish called How-Gill. Here he spent the last thirty years of his busy life. The cottage, with its outhouses, was pleasantly situated on a grassy bank lying to the south, surrounded by trees and wild flowers; while the water of Douglas might be seen flowing slowly down through a valley of surpassing beauty. Here he lived and laboured in the midst of classic covenanting ground. Auchensaugh, Westtown Craigs,

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Skellyhill, and Borlandhill stood around him like monuments of the past. Here scarce a sound could reach him save that of nature in the song of the lark, the hum of the bee, the murmur of the stream, or the roar of the Falls of Clyde faintly heard in the distance.

Along with his house he had a piece of ground which enabled him to keep five cows, several sheep, and three horses. For this he paid in rent the sum of £12. One of the horses he used in making his annual circuit of fifteen or sixteen weeks’ duration over the extensive district of Nithsdale and Galloway. The other two were used in the work of the farm. He kept a man-servant and a boy for outdoor labour, and a housemaid, besides occasional workers, and latterly he required a man to travel with him. He took but little interest in the management of the farm, although he might be seen, after returning from a long journey, riding round the fields and having a look at the crops before turning in to dismount. But, as an old woman sagely remarked, “The farm kept him in mind of the weather.”

A story is told of Mr M‘Cubbin, minister of the parish of Douglas, and Mr Fairley, who was very intimate and friendly with him, although they differed in their views on some points. Mr M‘Cubbin was a great wit, and hearing that Mr Fairley was indisposed, and confined to bed, he paid him a pastoral visit at How-Gill. Mr Fairley saw him pass the window, and said to his wife, “There’s that body M‘Cubbin; what will he be seeking?” Mr M‘Cubbin overheard the remark, and, smiling to himself, knocked at the door, which was opened by the housemaid. On her asking whom she would announce, Mr M‘Cubbin said, loud enough for Mr Fairley to hear, “Oh! tell him its just a body they call M‘Cubbin looking for a ‘fairley.’”

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On the preaching days in connection with the sacraments, the coal mines in the neighbourhood stopped working, and most of the people attended the services; while others came from Penpont, and many other distant places. It was no uncommon thing for farm servants in the feeing market—when hiring themselves for the year—to stipulate with the farmer that they be allowed to attend the Douglas Water sacrament. Accordingly, the attendance at such times was often very large; but, as one remarked who knew the traditions of the place, the attraction was more in the refreshment tent than in the powers of piety or preaching. At any rate the meeting-house could not hold more than two hundred, and on ordinary days it was never more than half filled, although there were no dissenters but themselves anywhere around, except latterly a few seceders in Lanark. He often preached at a small village called Uddington, about half a mile from his own house, and the people of the village gossiped about the doors without going near the tent to hear him—as he said, “living within the sounding of Aaron’s bells.” He had, however, a very different experience in the South of Scotland. In Nithsdale and Galloway thousands flocked to hear him. When preaching in the parish of Buittle, near Polnackie, on an ordinary Sabbath day, there were seven hundred horses, with the bridles taken off and cast over the saddles, enclosed in a little park that was filled to the gate.

Mr Fairley was greatly respected by those who knew him best. The miners used to say, “If our guid auld minister were awa’, the like o’ him will ne’er be amang us again; we’ll gi’e him a day’s shearing the year yet.” Then they would all turn out and reap his corn. Some officious, mean-spirited people would go to the manse of Douglas and tell Mr

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M‘Cubbin what they had heard said in the meeting house against the Kirk and the Government, thinking to please the minister; but he just told them they had entirely misunderstood the subject, that he did not believe any such things, and that he would hear no more of them.

After the congregation became separated from Penpont, they required the loan of communion utensils. Application was made to Mr M‘Cubbin, when he frankly said—“O yes! On account of the high esteem I had for Mr Fairley, I am most happy to supply his people with whatever they need.”

The Rev. Mr Gray, minister of Lanark, was also on very intimate terms with Mr Fairley. He was a minister of the strictly evangelical school, and by natural and acquired accomplishments he was well fitted to excel in pulpit oratory. It is said, when he got warm in the pulpit, he used to strip off the gown and bundle it down, paying no attention where it fell. It is whispered that when he stood alone, without a single dissenting place of worship, the lieges and officials of that good, ancient burgh were in a much better state of religious training and moral subordination than they have ever been since. Three such men as M‘Cubbin, Fairley, and Gray could rarely be found within a radius of ten miles in any part of Scotland.

Mr Fairley never was a rich man, but it is at the same time impossible to think of him as poor. His exact stipend was only thirty pounds, and if there happened to be a balance of a few pounds, it was added to this modest sum. Douglas Water raised the fourth part, while Penpont, Quarrelwood, and other places, raised the remainder. In his old age, when Mr Rowatt was called as his colleague to Penpont, and the people expressed a fear that they would not be able to pay both stipends, he stood up in the Presbytery at

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Douglas, and said—“By all means go on with the ordination, though part of my stipend should go to assist.” And go it did, for from this time his stipend was only twenty-five pounds. It should be noted, however, that these ministers were during many months of the year from home, and also received many handsome gifts, called “gifts of grace,” which, as one has remarked, “are now as rare in the church as gifts of miracles.”

He was most faithful in all his work as a minister of the gospel. A man who had been for several years a member of his congregation applied to him for a certificate of disjunction. He wrote that he had been for so many years a member of the congregation, he had seldom attended worship during that time, had done nothing in the way of duty he could avoid, or given anything to support the gospel. The man was indignant, and said—“I will not take such a certificate.” The minister replied—“Take it or want it; I can give you no other.”

It was a very common practice for people in sickness to send in their names to be prayed for in the church, during public worship. Mr Fairley never refused to do this, but sometimes he said—“Many seek our prayers in trouble who think little of them in health; they can live, but cannot die without us.”

His mind, well-stored with Scripture truth, and the lofty flights of his imagination, supported by a child-like faith, often made his expressions in prayer sublime; but, on other occasions, although never ridiculous, they were frequently very singular. When preaching at Glentuen, he prayed for “the dry bones of Crawfordjohn,” and he seldom neglected to remember “that poor man sitting on the throne of Britain.”

The nature of his pastoral work prevented him from

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doing much house-to-house visitation, but he was very attentive to the sick, and occasionally assembled his people for public examination. At such times, probably to keep them humble, he seldom allowed them to pass through his hands until he had taken the conceit thoroughly out of them. Most of the people dreaded the questions, and looked forward to the ordeal with fear; but others prided themselves on their ability not only to answer the questions, but to ask others in return. When examining on one occasion, he was told of a man belonging to the latter class, who would be likely to come forward for examination. When he had finished examining his own people, he asked any strangers who chose to stand up. Among a few others, this man stood up. Mr Fairley asked him—

“Who made you?”

No answer.

“What are you made of?”

No reply.

“How many gods are there?”

An indignant look, but still no answer.

Mr Fairley then said—“Poor man, I am truly sorry for you; you are very ignorant, and certainly a great child. Every child present can answer these little questions but yourself. Sit down!” It was the last time he ever tried to show off his knowledge.

Mr Fairley had a good collection of books such as were in use among divines of that period. Belonging to the old Calvinistic school, the writings of the Reformers, Puritans, and Nonconformists formed the larger portion of his library. In the study of these he took great delight. He was also well acquainted with the workings of the human heart, but his greatest power lay in his knowledge of the

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Holy Scriptures, and his apt quotation of them in private and public discourse. In the year 1770, he published a book entitled “An Humble Attempt in Defence of Reformation Principles,” printed by David Paterson, Edinburgh. It extends to 284 pages of closely-printed matter, and is written in a clear, forcible style. The perusal of that book gives one a very good idea of the man.

Old age coming upon him, his energies began to fail. His head was white with the snow of years. He was no longer able for those long journeys which duty called upon him to undertake. Accordingly, the Rev. Thomas Rowatt was, in the autumn of 1796, ordained his colleague at a place called Scarbridge, in the parish of Penpont. From this time his labours were mostly confined to Douglas Water, while Mr Rowatt ministered to the Penpont district. They were always on the most agreeable terms, and assisted one another at sacramental seasons.

In the year 1800, his wife, not much over sixty years of age, was called to her rest. She died late on a Saturday night. Notwithstanding this sad event, Mr Fairley appeared in the pulpit next day, and gave out as his text—“At even my wife died, and I did in the morning as I was commanded” (Ezekiel xxiv. 18). He alluded to his loss with that feeling and emotion which the prophet was not allowed to evince.

He continued his public work until about two years before his death. By this time he had lost his sight, and could not read the text, but his hearing remained good. His memory too had gone, so that he used to ask what he had preached on the previous day, lest he should take the same text again. Sometimes he fainted in the pulpit and dropped down, and after a heavy perspiration breaking over him, he would rest a little, and then go on with the service.

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Much were made of death-bed sayings, or dying testimonies, as they were called, in those days; but no record of his sayings has been kept. About a week before he died, there was a meeting of the Presbytery at Douglas. The ministers came down to see him after the meeting. One of them engaged in a long prayer. At last he said—“Stop! I can follow you no longer. Sick beds and death-beds do not do for long prayers. Duties should be pointed, but not lengthened out.” At fifteen minutes past one o’clock on the morning of Sabbath, 18th day of April, 1806, he entered upon that eternal Sabbath, which the redeemed enjoy with God in heaven.

His remains lie in the churchyard in Douglas, under a horizontal stone bearing the following inscription:—

“Nevertheless I live.”

Erected to the Memory

of the

Reverend John Fairley,

By the Congregation of Old Dissenters formerly under his Charge.

He Died 18th April, 1806,

In the 77th Year of his Age, and 44th of his Ministry.

“The Memory of the Just is Blessed.”

Also, to the Memory of Janet Allison,

His Spouse, who Died 18th January, 1800,

Aged 60;

And of Matthew, James, and Janet Fairley,

Their Children.

“Them who sleep in Jesus will God bring with Him.”

“For all the saints to live is Christ,

For them to die is gain;

Death brings to them a glorious rest,

Freedom from sin and pain.”