Alfred Campbell, son of James S. Campbell and Sally Elderkin, was born onJune 5, 1802 in Cherry Valley, Otsego County, New York. He was the eldest of five children. Alfred was christened on March 8, 1814 at the German Reformed Church in Cobleskill, Schoharie County, New York.[1]
His Father
When his father was a boy, he was taken captive by British forces following the Cherry Valley Massacre of 1778. He was taken to Fort Niagara, and then Canada, by Tories and Native Americans. After two years of living in captivity, he was released. History records reveal that Alfred’s father was the last remaining prisoner of the US Revolutionary War, and the last known man to converse with President General Washington and President Ulysses S. Grant.
His Youth
Alfred grew to manhood in Cherry Valley, New York, about 150 miles from Palmyra. His father supported the family as a county coroner. When Alfred was age thirteen, his father was a judge of the Court of Common Pleas. His father later served as director of the New York State Central Society for the Deaf and Dumb.[2]
No Small Coincidence
In 1820, at age eighteen Alfred graduated in theology from the Union College. One of his classmates was William H. Seward, later a governor of New York. More important to our search for the 116 pages, John A. Clark graduated in theology from Union College in 1821. Reverend Clark continued his studies of theology at Geneva College in Geneva, New York. As for Alfred, he returned to his hometown of Cherry Valley and taught school while studying law. Finding the study of law not to his liking, Alfred entered the Theological Seminary at Princeton in 1822. In 1824, at age twenty-two he was ordained to the Presbyterian ministry.
Alfred first preached at Worcester, Otsego County, New York, then at Newark (situated on the Erie Canal in the town of Arcadia—the same town in which Lyman Cowdery lived). Alfred was the first Presbyterian pastor in Arcadia, having received his commission from the American Home Missionary Society. During his ministry in that area, there was noted “a measure of the converting influences of the Holy Spirit.”[3] Alfred was removed from being the pastor in Arcadia in November 1826.
In 1827, he was sent to preach Presbyterianism in Palmyra.[4] Although he was preaching in Palmyra in July 1828 when the 116 pages were stolen, it was not until November 1828 that he was commissioned the reverend of the Western Presbyterian Church of Palmyra by the Home Missionary Society.[5] He served as reverend/pastor until 1830. (Pastors at the time boarded with their parishioners, much like schoolmasters.)
Another attendee of the Union College was his classmate John A. Clark. From 1826 to 1829, Clark was an Episcopal missionary called to save souls in Palmyra, Sodus, and Geneva, New York. In 1827, the number of worshippers listening to his sermons increased dramatically in Palmyra. By May 11, 1827, enough subscriptions had been collected that Reverend John Clark was able to move ahead with plans to construct a gothic-style church (20,000 square feet) on what is known as “God’s Corners” in Palmyra. The gothic-style church was directly across the street from the Western Presbyterian Church where Alfred Campbell presided.
It is difficult to imagine that the two theology classmates did not talk about Joseph Smith, Martin Harris, or the Book of Mormon. Reverend Clark had seen the characters copied from the Book of Mormon in possession of Martin Harris. Reverend Clark knew of Martin’s visit with Charles Anthon and of Lucy Harris’s scheme surrounding the 116 pages—
[Lucy took it] for granted that they would attempt to reproduce the part that she concealed, and that they could not possibly do it verbatim, she intended to keep the manuscript until the book was published, and then put these one hundred and sixteen pages into the hands of someone who would publish them, and show how they varied from those published in the Book of Mormon. But she had to deal with persons standing behind the scene and moving the scenery that were too wily thus to be caught.[6]
The two classmates, John Clark and Alfred Campbell, knew all the men of high standing in Palmyra.
In 1829, John Clark left Palmyra. The official record stated, “In 1829 due to severe domestic affliction, John was forced to resign from the church.”[7] The excuse for resigning his ecclesiastical position is weak. During his years of service in Palmyra, his children died one after another, yet Reverend Clark never resigned from his position in the Episcopal Church. Did his resignation have anything to do with “severe domestic affliction?” In Palmyra, Clark was successful and respected. Why did he leave town within six months of the manuscript theft, and why did Alfred Campbell leave Palmyra in 1830?
Alfred Campbell and the Smiths
On March 3, 1830, the following was recorded in the minutes of the Western Presbyterian Church: “Western Presbyterian Session met pursuant to notice—opened with prayer. Present Revd. Alfred E. Campbell, moderator.” George Beckwith (a suspect) was also present. It was resolved that “Reverend Alfred E. Campbell and Henry Jessup be a committee to visit Hiram, Lucy, and Samuel Smith and report at the meeting of Session.”[8]
Three leading men of the Western Presbyterian Church visited the Smiths—Alfred E. Campbell, Henry Jessup, and George Beckwith. These three men entered the humble Smith log home on March 10, 1830, asking to see the Book of Mormon manuscript. What is so curious about their interest in the Book of Mormon manuscript is, if they had waited sixteen days, they could have purchased the Book of Mormon at E. B. Grandin’s bookstore. They knew the book was nearly ready for sale. Is it possible that they wanted to compare and contrast the Book of Mormon manuscript with the lost 116 pages?
Of their visit, Lucy Mack Smith recorded only the words of Deacon Beckwith. Why Beckwith was the spokesman when Reverend Campbell was present is unknown. Lucy Mack Smith wrote—
No sir you cannot see it we have done exhibiting the manuscript altogether I have told you what was in it and that must <suffice> He did not reply to this but said Mrs Smith you & Hyrum [Smith] and sophronia [Smith Stoddard] and samuel [Smith] have belonged to our church a whole year and we respect you veryhighlybutyou say a great deal <about the book which your son has found> and believe much of what he tells you butwehateregretlooswe cannot beare thoughts of loosing you and they do wish— I wish that if you do believe those thingswhichyoursonthat never wouldproclaim it orsay anything about it I do wish you would not—Deacon Beckwith said even you should stick my body full of faggots and burn me at the stake I would declare that Jose[p]h has that record and that I know it to be true as long as God gave me breath— he then turned to his companions and said you see it is no use to say anything more to her— we cannont chan[g]e he[r] mind & then addressing me Mrs Smith I see that it is not possible to persuade you out of your belief and I do not know that it is worthwhile to say any more about the matter— No sir said I it is <of> no use you cannot effect anything by all that you can say— he then bid me farewell.[9]
The three leading Presbyterians went outside to find Hyrum Smith. With Deacon Beckwith again acting as spokesman, the following conversation ensued—
Deacon Beckwith. “Mr. Smith do you not think that you may be deceived about that record your brother pretends to have.”
Hyrum. “No, sir; I do not.”
Deacon Beckwith. “Well, now, Mr. Smith, if you do find that you are deceived, and that he has not got the record will you confess the fact to me?”
Hyrum. “Will you, Deacon Beckwith, take one of the books, when they are printed, and read it, asking God to give you an evidence that you may know whether it is true?”
Deacon Beckwith. “I think it beneath me to take so much trouble; however, if you will promise that you will confess to me, that Joseph never had the plates I will ask for a witness whether the book is true.”
Hyrum. “I will tell you what I will do, Mr. Beckwith. If you do get a testimony from God, that the book is not true, I will confess to you that it is not true.”[10]
This is the first recorded testimony of a believer to a non-believer about the truthfulness of the Book of Mormon.
Smiths suspended from the Sacrament by the Western Presbyterian Church with Reverend Campbell Presiding
On March 10, 1830, with Reverend Campbell as the moderator, the committee reported—
they had visited the Smiths and received no satisfaction and that the Smiths had entirely neglected the ordinances of the church for the last eighteen months. And that they no longer wished to be united with the Western Presbyterian Church. It was resolved that they be cited to appear on March 24, 1830, at 2:00 p.m. to answer the charge of neglect of public worship and the Sacrament of the Lord’s Supper for the last eighteen months.
On March 24, 1830, Reverend Campbell was again the moderator. Lucy, Hyrum, and Samuel Smith “not appearing pursuant to the citation served upon them by Pelatiah West, it was resolved that they again be cited to appear before the Session on Monday the 29th at 2 p.m.,” with Pelatiah West serving the citation.
On March 29, 1830, Reverend Alfred E. Campbell was again the moderator. When Lucy, Hyrum, and Samuel Smith did not appear, complainants believed they had satisfactory evidence that the citation had been duly served. It was resolved that Lucy, Hyrum, and Samuel Smith be censured for contumacy (the stubborn refusal to obey authority). Oddly enough, it was Deacon George Beckwith who managed their defense. The charge against the Smiths was fully sustained by the testimony of Henry Jessup, Harvey Shel, Robert W. Smith, and Frederick U. Sheffield.[11] After duly considering the matter, the opinion was unanimous that Hyrum, Lucy, and Samuel Smith should be suspended from the Sacrament of the Lord’s Supper.[12] The proceedings were “Closed with prayer—Adjourned. Recorded from the minutes of the Moderator. [Signed] Geo. N. Williams Clk.”[13]
Lucy, Hyrum, and Samuel were suspended three days after E. B. Grandin announced the Book of Mormon was for sale, and eight days before the Church of Christ was organized on April 6, 1830 at the Peter Whitmer log home in Fayette, New York.
Campbell moved from Palmyra to Ithaca, New York
It was not until August 1832, that Alfred Campbell was installed as the third pastor of the Presbyterian Church in Ithaca, New York. One month later, on the initiative of Alfred and his wife, a mothers’ club called the Maternal Association was organized in Ithaca. The purpose of the association was to devise and adopt “such measures as may seem best calculated to assist us in the right performance of the duty of bringing our children up in the nurture and admonition of the Lord.”
What may prove of greater interest is that Alfred became a member of the Adelphia Society, a student organization at Cornell University in Ithaca. The purpose of the organization was to promote language and oratory skills, and follow the “traditions of the old literary societies of Eastern universities.”
A few months before the close of his Ithaca pastorate, the New York Observer of May 17, 1834, printed “Mission to the Rocky Mountains” by Alfred Campbell. The article said in part—
We have received from Rev. Alfred E. Campbell, Pastor of the First Presbyterian Church of Ithaca, the following account of the mission to the Indians west of the Rocky Mountains, together with the ordination of Mr. Dunbar one of the Missionaries.
On Thursday, the ist inst., Mr. John Dunbar, of the Theological Seminary at Auburn, was ordained at Ithaca by the Presbytery of Cayuga, as Missionary to the Indians of the Oregon Territory, west of the Rocky Mountains. . . . Rev. Mr. Campbell of Ithaca, presided, proposed the constitutional questions to the candidate, and made the consecrating prayer . . .
It was accordingly proposed that the Church should send three Missionaries to the Oregon Territory, and raise funds for their support. The proposition received the cordial approbation of the Church, and a committee as appointed to carry the resolution into effect. . . . The particular tribe among whom they will locate is yet undecided. The Missionaries will in all probability spend one year in exploring the territory. The day of ordination was one of peculiar interest; and its influence in exciting a spirit of benevolence will, I trust, long be felt.
Campbell moved from Ithaca to Cooperstown and then New York City
After leaving Ithaca, Reverend Campbell moved to Cooperstown. From November 25, 1834 to November 1847, he served as pastor and moderator of the First Presbyterian Church in Cooperstown. After twelve years in Cooperstown, Alfred accepted the prestigious position of pastor of the Spring Street Presbyterian Church in New York City, beginning on September 14, 1847. He remained with the Spring Street Church for ten years or until September 21, 1857. During those years, he was invited to return to the Presbyterian Church in Cherry Valley, where he was born. The temptation to accept the position was strong, but Alfred turned it down.
He remained in New York City as pastor of the Spring Street Presbyterian Church, and also served on the board of directors of the American and Foreign Christian Union. Beginning on October 5, 1857, he was appointed the financial/corresponding secretary of the American and Foreign Christian Union. He served in that office until October 1, 1867. To give some idea of the funds under his control, Alfred accounted for the funds in the article “The American and Foreign Christian Union” in The New York Times on May 10, 1865. The article stated—
The American and Foreign Christian Union held its sixteenth anniversary, last evening, at the Thirteenth-street Presbyterian Church. The Rev Dr. DEWITT presided, and opened the exercises with an appropriate prayer. The Rev. Dr. CAMPBELL, Financial Secretary of the society, read the following abstract of the Treasurer's report: Receipts. Balance from 1864...........................……………………………………................................ $2,174 59 Received from subscriptions and for publications sold.................................... 2,220 11 Received by legacies........................................................................................................... 8,754 19 Received for rents................................................................................................................... 996, 56 Received from collections, donations and other sources............................69,955 13 Total..........................................................................................................................................$83,791 53 Expenses. Paid for printing Christian World, distributing books, papers, &c.............. 3,674 56 Salaries....................................................................................................................................... 4,455 42 Incidental expenses............................................................................................................. 2,873 95 Home and Foreign Missions.......................................................................................... 71,225 43 House account............................................................................................................................ 994 74 Balance............................................................................................................................................ 367 42 Total.......................................................................................................................................... $83,791 53
Alfred maintained a close relationship with the American and Foreign Christian Union until November 1, 1870. It was reported that he was an “able man of business, judicious counsellor, a prudent officer, and an eloquent and effective preacher.”
In 1851, Alfred was elected Grand Chaplain of the New York Masonic Grand Lodge. At the time, the Grand Lodge of New York was the largest and oldest independent organization of Freemasons in the United States. As Grand Chaplain, Alfred offered prayer before and after lodge meetings, and said grace when lodge members were at dinner. In most lodges, the position of Grand Chaplain was filled by a clergyman, an ordained minister. With so many ministers in New York City, it was an honor for Alfred to be chosen Grand Chaplain.
By 1870, enfeebled by toil and years Alfred yielded to the entreaties of his brother Samuel B. Campbell Esq. and moved near him to Castleton on the banks of the Hudson River. Alfred did not enjoy the repose and lovely scenery in Castleton as he had hoped. He died on December 28, 1874 in Castleton at age seventy-two. He was buried in Section E, Lot 224 of the Mountain View Cemetery in Castleton.
It was said of Alfred—
Dr. Campbell was a man of action, impelled to it by forces within himself and led to the best movements and measures by intention and instinct. A respectable scholar while at school, and by no means neglectful afterwards of books and thought his gift was for affairs rather than for reading and reflection. His pulpit preparations were generally popular, but more from the free outflow of his heart than from the laborious exercise of his mind. . . . A gentleman in himself and brought up as a gentlemen, he graced and gratified the social circle, and his genuine kindness and sympathy and love of souls endeared him to a parish and made him a blessing to it. . . . he actively participated in ecclesiastical proceedings and in movements for moral reform and the common welfare. . . . He sought for doing God’s will on earth as in heaven.[14]
The Last Will and Testament of Alfred’s wife, Martha J. Campbell (late of the Tours of Schodack, Rensselaer County, New York), was recorded on December 31, 1877. In the Last Will and Testament was written—
I, Martha Jane Campbell, now residing at Castleton, Rensselaer County, New York do hereby make, publish and declare this as my last will and testament, working all wills heretofore made by me. I do hereby nominate . . . Samuel B. Campbell of Castleton aforesaid, brother of my deceased husband Alfred Elderkin Campbell the executor and trustee of this my last will and testament. . . . 1. I direct my executor to deliver to Mrs. Sarah M. Campbell, wife of my brother-in-law John E. Campbell of the city of New York all the apparel, jewelry, etc., executed in executive letter in my heritance to the Presbyterian House . . . 2. I direct my said executor to pay all of my just debts, funeral expenses, and to erect suitable expression to mark the [passing] of my late deceased husband and my own. . . . 3. I direct my said executor to divide the residue of the proceeds of my real and personal estate into two equal sections and give one of said sections to my son Duncan Campbell of the City of New York and divide the other section into three equal parts to give to my three grandchildren—the children of my son—Alfred N. Campbell, Eldrin Campbell and Maurice Campbell. The position of the two latter to be paid when they respectively arrive at the age of twenty-one years . . .
Mary J. Campbell affixed her seal on September 28, 1877.[15]
[1] New York Births and Christenings, 1640–1962. FamilySearch.
[2] “Death of the Last Remaining Prisoner of the Revolution,” Jefferson County Union, 1870.
[3] James H. Hutchkin, A History of the Purchase and Settlement of Western New York and the Rise and Progress and Present State of the Presbyterian Church in that Section (NY: M. W. Dodd, Brick Church Chapel, 1848).
[4] History of the First Presbyterian Church of Ithaca, New York, p. 26.
[5] Vogel, Early Mormon Documents, 3:497.
[6] Vogel, Early Mormon Documents,2:260–261.
[7] Hotchkiss, Zion Episcopal Church.
[8] Vogel, Early Mormon Documents, 3:498.
[9] Lucy Mack Smith, History, 1844–1845, p. 8 [bk]. 9. Joseph Smith Papers.
[10] Lucy Mack Smith, History, 1844–1845, p. 8 [bk]. 9.
[11] See Minutes of Testimony, on file with the clerk in the archives of the Western Presbyterian Church of Palmyra, NY.
[12] Records of the Session 2:11–12, in the archives of the Western Presbyterian Church of Palmyra, NY.
[13] See H. Michael Marquardt and Wesley P. Walters, Inventing Mormonism: Tradition and the Historical Record.
[14] F. H. Fowler, Presbyterianism in Central New York (Utica, NY: 1877), p. 480.
[15] “Martha J. Campbell,” New York, U.S., Wills and Probate Records, 1659–1999, ancestry.com.