FTER the birth of his son Alexander,¹ Thomas Campbell remained but a short time in county Antrim. He seems then to have returned to the neighborhood of Sheepbridge, where he resumed the business of teaching school, preaching also for the Seceder congregations in the vicinity. After some years [28] spent thus, finding Market Hill, in county Armagh, a more convenient place of residence while engaged in the labors of a probationer, he removed to that town, where he occupied himself, it would appear, for a portion of the time, as a teacher of private classes in families. Meanwhile, another son, James, was born, who died in infancy; and afterward, a daughter, who was called Dorothea, a name which, like the corresponding "Theodore" given to males, and Dieudonne in French, signifies God's gift. About the year 1798 he accepted a call from a church recently established [29] at Ahorey, four miles from the city of Armagh, to become its pastor, and accordingly removed to a farm near Rich-Hill, which is about ten miles from the flourishing town of Newry. This region is one of the most beautiful portions of Ireland. The soil is rich, the farms are highly improved, and the roads are excellent, though the face of the country is much more broken and diversified than in county Antrim. It is said that William the Third, upon reaching the neighborhood of Belfast, was greatly pleased with the appearance of Ireland; but that when he had advanced to Newry, on his way to the Boyne, he was so delighted with the fertility of this region, with the rich green of the earth, with the beauty of the scenery, and with the bays and rivers so admirably suited to commerce, that he exclaimed to his officers: "This is indeed a country worth fighting for!" The country about Rich-Hill, where Thomas Campbell now settled, is particularly admired. From a high hill near his farm a magnificent prospect presents itself, extending over several counties, and embracing landscapes of the most varied and picturesque character, the beauty of which is enhanced by a distinct view of the waters of Lough Neagh,² which, toward the north, exhibit their silvery brightness in the distance.

      It was in this charming region that Thomas Campbell now fixed his abode, and was, in due time, with the usual solemnities, ordained as the pastor of the [30] congregation. It was here, also, that the youthful days of Alexander were chiefly spent. For some time he was continued at an elementary school in Market Hill, where he boarded in the family of a Mr. Gillis, merchant of that place. He spent also some two or three years of his boyhood at school in the town of Newry, where his uncles, Archibald and Enos, had opened an academy. Upon his return home, his father endeavored to superintend and continue his education. He found him, however, so exceedingly devoted to sport and physical exercise that it was difficult to fix his attention upon books. This uncommon activity of disposition seems at this time to have been his most striking trait. There was in his constitution no tendency to precocious mental development, nor did his peculiar intellectual powers begin to manifest themselves strikingly until he had nearly attained his growth. His extreme fondness for sport rendered him so averse to the confinement required in order to acquire learning, that study became to him a drudgery, and the tasks with which his over-anxious father constantly supplied him became dull and wearisome. About his ninth year, the French language was added to his other studies, but in this he appears not to have made a very satisfactory progress; if we may judge from the following anecdote, which he himself, in later life, used to relate amongst his friends with great glee: Having gone out on a warm day to con over his French lesson in "The Adventures of Telemachus," under the shade of a tree, he finally dropped asleep. A cow that was grazing near approached, and seeing the book lying on the grass, seized it, and, before he was sufficiently awake to prevent, actually devoured it. Upon making report of the loss, his father gave him a castigation for his carelessness, [31] and enforced it by telling him that "the cow had got more French in her stomach than he had in his head," a fact which, of course, he could not deny. Certain it was, at least, that this was the last of the Adventures of Telemachus!

      On account of his great disinclination to confinement, his father at length concluded to put him to work on the farm along with the laborers, in order to subdue his love of sport, and, as he said, "to break him in to his books." He seems to have found field-labor much more congenial, and to have worked hard for several years, until he had become a stout lad, full of health and vigor. At this time his intellectual nature began to assert its claims. He manifested a love for reading and less inclination to outdoor exercise; and, with his father's approbation, betook himself to his studies again, filled with an ardent desire for literary distinction, and determined, as he said, to be "one of the best scholars in the kingdom."

      There can be no doubt that the course pursued by his father in this case was extremely wise. As the plant at a certain period, after seeming repose, rapidly throws up its flower-stalk, whose unfolding buds demand its entire resources, so there is a time in youth when the rapid development of the body demands, and seems to monopolize, all the energies and resources of the brain and nervous system. Nature seems, at this time, to impel to bodily activity, in order to assist in this necessary development and expansion of the muscular system and of the framework of the body, and to deny, for a time, to the brain the capacity for much intellectual labor. It is hard for boys, in this transition state, to fix their attention upon study, or to pursue any train of connected thought, or take pleasure in sober [32] learning. The memory perhaps suffers less eclipse than any of the other powers of mind, but even this is sluggish; and if this or any other faculty be now artificially forced to exertion, most serious evils are likely to arise, not only in regard to the proper growth and vigor of the body, but to the constitution of the mind itself. It is hence important that parents should allow their children, at this period, to occupy themselves in such labors as tend to unfold and invigorate the bodily powers, and defer intellectual toil until the proper period shall be indicated. It was unquestionably largely due to this prudent foresight on the part of Thomas Campbell that his son Alexander owed his almost uninterrupted future mental and bodily vigor.

      He now began to display a very active mind, an eager thirst for knowledge, and a remarkably ready and retentive memory. On one occasion he is said to have committed to memory sixty lines of blank verse in fifty-two minutes, so that he could repeat them without missing a word. He was, from this time forward, accustomed to memorize, frequently, select extracts from the best authors, as well in compliance with his father's wishes as from his own appreciation of their merit, so that his mind became stored with the finer passages of the British poets, which he was enabled to retain through life. He was extremely fond of reading, and became gradually quite conversant with many of the standard English authors, especially with such as were of a moral, philosophical or religious cast. As he advanced in age, he learned greatly to admire the character and the works of Locke, whose "Letters on Toleration" seem to have made a lasting impression upon him, and to have fixed his ideas of religious and of civil liberty. The "Essay on the Human [33] Understanding" he appears to have thoroughly studied under the direction of his father, who was earnestly desirous that his son should make all possible advancement and preparation, trusting that he would be able, after some time, to send him to the University. Hence he labored to perfect his son's knowledge of the preliminary English branches, to instruct him in Latin and Greek, and, as time wore on, even to anticipate in part the usual college course.

      Although thus diligently engaged, under his father's guidance, in literary and grave pursuits, it is not to be supposed that Alexander's natural disposition was so much altered as to render him either very serious or very sedentary. On the contrary, his naturally active and lively temperament, full of vivacity and sportiveness, still demanded a sufficient amount of physical exercise, and he still delighted to engage occasionally in the games and amusements of youth. Having an athletic frame, and a hand unusually large for his years, he soon made himself noted among his companions for the large size of his snow-balls and the force with which they were hurled. For the same reasons he was expert in sowing grain, and loved to practise the art with the neighboring farmers at the proper seasons. He was extremely fond also of frequenting the streams for the purposes of fishing and of bathing, and became, by dint of practice, an excellent swimmer. But his greatest delight was to traverse the fields in search of game, to capture birds with nets, or with dog and gun to rouse them from their secret coverts.³ His indulgent parents freely sanctioned such [34] recreations at proper times, believing them conducive. if not absolutely necessary, to health and vigor.

      While carefully superintending the literary education of his son, Thomas Campbell was by no means negligent of his religious training. It was made an essential part of his ministerial duty, as it was no less the dictate of his parental affection, to bring up his children "in the nurture and instruction of the Lord," in order that his family might be a pattern to others. To this end, it was prescribed by the Synod that the minister "should worship God in his family by singing, reading and prayer, morning and evening; that he should catechise and instruct them at least once a week in religion; endeavoring to cause every member to pray in secret morning and evening; and that he should remember the Lord's day to keep it holy, and should himself maintain a conversation becoming the gospel. "Of all these obligations Thomas Campbell was carefully observant, and in all his regulations and efforts for the improvement and welfare of his family he was earnestly and ably seconded by the estimable woman he had married. Like her ancestors, she had very decided religious convictions, and gladly co-operated with her husband in the moral and religious instruction of the family. It was their rule that every member should memorize, during each day, some portion of the Bible, to be recited at evening worship. Long passages were often thus recited, but if only a single verse was correctly repeated by the smaller children, it was received with encouraging approbation. Attention was [35] usually called to the important facts or truths presented in each recitation, questions were asked in regard to them, and appropriate remarks briefly offered. Finally, the Scriptures repeated during the week were again rehearsed on the evening of the Lord's day. This sacred day also was faithfully observed. Every member of the household was expected to go to meeting, and it was understood that each one was to give, upon returning home, an account not only of the text, but of the discourse itself, embracing its leading points. This was designed to secure, on the part of the young especially, a proper attention to the services of public worship, so that the church might not be a place for the observance of cold and lifeless forms, but in reality a house of prayer and of true religious edification. In carrying out these regulations, as in all his family discipline, and indeed the whole conduct of life, Mr. Campbell was most punctual and methodical. He was by no means exacting, but made his appeal, as far as possible, to the heart and conscience, showing the most affectionate interest in the welfare of all the members of his household. When called away, as he frequently was, to assist other ministers at a distance, his pious wife constantly labored to keep up the regular order of religious worship and instruction in the family.

      It was under such influences in the domestic circle that Alexander Campbell passed his early years; and it cannot be doubted that they had a most important bearing on his future life. To this fact he himself bore testimony in his declining years, and, long after the death of his mother, paid to her memory the following tribute of affectionate remembrance: "Having a peculiarly ready and retentive memory, she treasured up the Scriptures in early life, and could quote and apply [36] them with great fluency and pertinency from childhood to old age. She, indeed, also possessed a mental independence which I have rarely seen equaled, and certainly never surpassed, by any woman of my acquaintance. Greatly devoted to her children, and especially to their proper training for public usefulness, and for their own individual and social enjoyment, she was indefatigable in her labors of love, and in her attention to their physical, intellectual, moral and religious training and development.   *     *     *     *     *   She made a nearer approximation to the acknowledged beau ideal of a Christian mother than any one of her sex with whom I have had the pleasure of forming a special acquaintance. I can but gratefully add, that to my mother, as well as to my father, I am indebted for having memorized in early life almost all the writings of King Solomon--his Proverbs, his Ecclesiastes--and many of the Psalms of his father David. They have not only been written on the tablet of my memory, but incorporated with my modes of thinking and speaking."

      While the character of Alexander Campbell was thus, in early life, moulded in a large degree by the family training to which he was subjected, an important formative influence was also exerted by various other circumstances which deserve to be considered. Among these, his father's personal character and example, his religious views and his public ministerial life, may be particularly mentioned. This excellent man, though possessed of all the gravity and thoughtfulness becoming his position, was eminently social in his disposition, having much of that genial warmth of temperament so common in the Irish people, and along with it a ready flow of ideas, which rendered his conversation and his [37] company very agreeable. There was nothing in his deportment forbidding or austere. He preferred, indeed, serious and religious topics of discourse, and constantly contrived to lead the conversation in that direction; and though he seemed to enjoy an occasional polemical discussion with his friends, his favorite themes were the completeness of Christ's salvation and the infinite goodness of God. Nevertheless, he manifested great interest in the secular concerns of his parishioners, and sympathized with them in their cares and labors. He had withal an excellent relish for genuine humor, and was himself not unskilled in the use of jocular pleasantry, with which he sometimes sought to enliven conversation. In his manners he was extremely courteous and refined, blending a perfect self-possession with an easy and graceful affability, and having about him a peculiar attractiveness and dignity which secured the respect of all who approached him.

      It is the unanimous testimony of those who were familiar with his labors that, as a pastor, no one could be more faithful or diligent. He was himself "a pattern of good works;" "hospitable, sober, just, holy, temperate," visiting and ministering to the sick and afflicted, and rendering assistance to the poor--duties to which Mrs. Campbell was also particularly devoted. He sought to introduce into all the families of the congregation the same course of regular scriptural instruction and worship which he pursued in his own household. In addition to his ordinary visits, he made a parochial tour regularly twice a year, in company with one or two of the ruling elders, inquiring into the state of religion in every family; catechizing the children; examining the older members upon their [38] Bible-readings; praying with them, and giving such admonitions and exhortations as seemed appropriate.

      In the character of Thomas Campbell there was no one feature more strongly marked than his exceeding reverence for the Bible. This seems to have made a profound impression upon the mind of his son Alexander, even in his boyhood; for he relates that, when entering his father's study, in which he had a large and well-assorted library, he was wont to wonder on seeing, with a very few exceptions, only his Bible and Concordance on the table, with a simple outfit of pen, ink and paper. "Whether," he adds, "he had read all these volumes and cared nothing more for them, or whether he regarded them as wholly useless, I presumed not to inquire and dared not to decide." Fettered as he was by his theology, he was thus accustomed to consult the Bible itself, and to bring his mind into direct communion with its teachings. The bonds of doctrinal and ecclesiastical authority were, doubtless, by this means, to some extent, insensibly relaxed; but he remained conscientiously attached to Presbyterianism, as the simplest and most orthodox form of Christianity. He had, under its banner, taken into one hand the Gospel trumpet, and into the other the lamp of Divine truth, which, however, was enclosed within the earthen pitcher of scholastic theology. The time had not yet come when this pitcher should be broken and the light be displayed abroad. Many hours of darkness were yet to pass, and many trials to be encountered, before, under the guidance of Providence, he was to give the signal for an important religious reformation, based on the Bible alone. It is worthy of record, however, that he had at this time learned to prize the sacred volume so far above all human compositions, and recognized so [39] fully its supreme authority, as to be extremely jealous of any departure from its exact expressions. Hence it was, that when he found, after some time, the children of the congregation confounding, in their answers, the language of the catechism with that of Scripture, he began to dispense with the catechism, fearing lest they should assign to the latter a degree of authority equal to that of the Bible.

      As a preacher, Thomas Campbell was popular with the Seceder denomination. He possessed fine didactic talents, and was much given to generalizing his subjects, so as to refer many particulars to a single head or principle. He was brief and accurate in defining terms, and skilled in making a complete and exhaustive division of his theme. The protracted services of public worship among the Seceders naturally led to a habit of frequent and sometimes tedious recapitulation on the part of their ministers; but Mr. Campbell's sermons, while sufficiently doctrinal and elaborate to suit the taste of the times, were enlivened by many apt though homely illustrations, and he was able, by pointed remarks and occasional changes of manner, to keep the attention of his audience constantly engaged. At the same time, the evident and heartfelt earnestness with which he spoke, and his own personal piety, gave weight and authority to his teachings.

      In his intercourse with religious society he manifested the utmost kindness and charity for those who differed with him in their views, often bewailing the unhappy divisions that existed, and striving to promote, as far as practicable, Christian union and peace. He was careful to give cause of offence to no one, to speak evil of no one, and was prompt to repress in others any approach to detraction or tale-bearing. In regard to the [40] theme of conversation, indeed, as well as to all other matters, the inquiry with him was ever, "What will it profit?" and nothing could receive his sanction that did not at least promise to be of practical utility.

      From politics he kept entirely aloof, a position at that time extremely difficult; for his ministry in Ireland extended through all the years of those civil commotions which issued in the rebellion of 1798, and the attempt of Emmet and others in 1803. The society of Orangemen was first formed in 1795 in county Armagh, and seemed to have for its object to drive by threats and nocturnal outrages the entire Catholic peasantry from the country. Great alarm seized upon this unprotected class, who could obtain no redress from the magistrates. Many of them were compelled to abandon their cabins and their all, and seek refuge in the fields, and the utmost consternation was excited throughout the country by threats and exaggerated reports. Various other parties of contending rioters, as the "Defenders," the "Peep-o'day Boys," &c., disturbed different parts of the province of Ulster. Numbers went about in the night searching houses for arms. This becoming generally known, the houses were opened upon the first summons, and this easy mode of admittance was taken advantage of by common robbers, who plundered the people of their property.

      In the midst of these troubles, and chiefly through the agency of Theobald Wolfe Tone, a Protestant and lawyer in Dublin, a remarkable secret association, called the "United Irishmen," was formed, having for its object to erect Ireland into a separate and independent republic. By an ingenious ascending scale of representation from decenaries and hundreds, to baronies, to provinces, and thence to the whole kingdom, such a [41] combination was formed, and such a force prepared, as had never before, in modern times, been accumulated in the face of an existing government. Each member was bound by the sanctity of a solemn oath, and the mysterious workings of the association produced an effect more marked and general than any of those secret tribunals which, for a time, kept a portion of Germany in awe. The Catholics united with it to obtain protection against the Orangemen and a redress of grievances, and the Presbyterians because they were earnestly desirous of effecting a reform in Parliament and securing equal representation and equal taxation. These political objects, however, as well as others, soon became perverted to insurrectionary purposes.

      The greater portion of the Presbyterians became connected with this secret organization, and constituted, indeed, its chief moral strength, owing to their superiority in intelligence and social position. In the six northern counties they formed, in fact, a very large part of the population, and it may readily be conceived that Mr. Campbell's utter refusal to take any part in the movement, and his conscientious opposition to secret associations, were well calculated at a period of such excitement and party spirit to bring him into disfavor with his people. On one occasion, amidst the heated discussion of these subjects, he was requested to deliver a discourse upon the lawfulness of oaths and of secret societies. Having consented to do so, he presented so candidly and earnestly his views in condemnation of them that a large portion of the audience became excited and exasperated. At this crisis, however, a prominent member, fearing lest he should be insulted, courteously took him by the arm and conducted him [42] safely through the crowd. Such was his character for piety, and such the guardianship of Divine Providence, that, through all the existing troubles, he remained entirely unmolested, retaining the confidence of the community, and in a marked degree securing the esteem of the Governor, Lord Gosford, who had himself labored to check the persecution of the Catholics, and who became so impressed with the propriety of Mr. Campbell's course, and with the excellence of his character, that he importuned him to become the tutor of his family, with a large salary and an elegant residence on his estate. This offer, however, he declined, fearing lest his children should be ensnared and fascinated by the fashions and customs of the nobility, and preferring, on this account, his comparative poverty and his humble ministerial life.

      There is no doubt that Mr. Campbell's complete isolation from all political agitation, and his entire devotion to the interests of religion, had a most beneficial influence. The Presbyterians who had become enlisted as "United Irishmen" began themselves to fear, from the great numerical preponderance of the Catholics in the island, and from certain intimations they received--among which may be mentioned the dying declarations of Dickey, a rebel leader executed at Belfast--that if the rebellion should even prove successful, they would as a minority be unable to obtain the liberty and toleration they desired. Hence it was that when the Catholics in Wicklow and Wexford, on the eastern coast, looking for immediate aid from France, were precipitated into insurrection, committing the most shocking barbarities in retaliation for their injuries, the United Irishmen of Ulster, reckoned at 150,000, and organized for rebellion. remained quiet, with the exception of some [43] insignificant risings, which were quelled in a few days. It was at this period of excitement and military violence that Mr. Campbell was one day preaching to a congregation, when the house was suddenly surrounded by a troop of Welsh horse, notorious for their severities and outrages upon those they conceived to be rebels. The captain, conceiving that in this remote place he had come upon a meeting of rebels, dismounted and in a threatening manner marched into the church. It was a moment of awful suspense. The audience were panic-stricken, expecting every moment to be subjected to the fury of the soldiers. Just at this crisis, as the captain stalked up the aisle, casting fierce glances upon all sides, a venerable elder sitting near Mr. Campbell called to him solemnly, "Pray, sir!" Whereupon, in response to the call, and in a deep, unfaltering voice he began in the language of the forty-sixth Psalm: "Thou, O God, art our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed and though the mountains be carried into the midst of the sea." No sooner was the first verse uttered than the captain paused, and, apparently impressed, bent his head, listened to the close, then bowed, and retracing his steps, mounted his horse and dashed away with the entire troop.

      Another incident, which tends to show Mr. Campbell's entire trust in God and submission to his dispensations, occurred some time after his removal to Ahorey. He was just about to enter the meeting-house on the Lord's day to attend to the public services, when a messenger arrived in haste from Newry, to inform him that his youngest brother, Enos, who was greatly beloved, had during the night lost his life by a fall into an open excavation in one of the streets. Humbly [44] resigning himself to the Divine will, he passed into the church and proceeded with the duties of the day, giving to the sympathizing audience no evidence of his emotions, except in the deeper solemnity of his prayer and the pathetic earnestness of his sermon. For one of feelings so tender, it was no small trial thus to calm all perturbation of mind, and, in view of his ministerial office, to rise superior to earthly affections. Unlike Aaron, who under sudden affliction was unable to fulfill the duties of his station, Mr. Campbell neglected no part of the usual services; but when these were fully completed, he immediately set out for Newry, where he found universal mourning and his father grieving as David over Absalom, and hardly to be comforted He was already eighty-five, and survived the death of his son Enos only three years. Such constant manifestations of unshaken trust and of exemplary and consistent piety on the part of Thomas Campbell did not fail to fill the mind of his son Alexander with the utmost reverence for him. Nor was he, in common with the entire community, less impressed with his father's wisdom in opposing political agitation and secret societies, when the unhappy results of the rebellion vindicated the correctness of his principles. In regard to secret associations, Alexander fully adopted his father's views, and continued through life to oppose everything of this nature, as inconsistent with the Christian profession. [45]

[MAC1 28-45]