Time fled away rapidly in their affectionate intercourse. Mr. Clark visited such of his old acquaintance as were living in the vicinity, amongst whom were several distant relatives. His habits of cheerfulness and his earnest religious conversation filled them with surprise. They did not quite relish so much spirituality and holy fervor. Some were eager for disputation on doctrinal points, and tenacious of their metaphysical speculations. They could repeat whole paragraphs from the larger and shorter catechism, and numerous texts of Scripture; and as Clark thought, with frequent misapplications. Not a few could talk eloquently about the “Solemn League and Covenant,” and “David’s psalms,” while they condemned in the strongest language the versification of the pious Watts. But his story of his long and pungent conviction of sin, the views he entertained of the sinfulness of fallen, corrupt human nature, and the sensations of the new birth, and the joyful emotions of living in communion with God daily, were matters too abstruse and incomprehensible for their conceptions.
The most of persons with whom he conversed were very orthodox, according to the creed of their forefathers and the catechism in which they had been taught from childhood. All were church members and had been from infancy. They believed in original sin, effectual calling, divine decrees, fore-ordination, and final perseverance. They were quite clear in the doctrine of justification, and redemption in Christ; but Mr. Clark could not find many who could narrate what he called “an experience of grace;” his sister and a few others excepted.
The parting hour soon came, but the scene was too sacred to be exposed to vulgar gaze. On a pleasant morning, a modest looking man, about thirty years of age, drest in a sailor’s garb, with a change of clothes, tied up in a parti-colored handkerchief, was seen walking pensively along the highway towards the city and port of Inverness. The Caledonian shop-keeper was visited, but no persuasion could induce the traveler to tarry. A coasting vessel lay at the wharf; and thither John Clark wended his way. He had visited the port a few days previous, engaged a berth as an ordinary seaman, and knew the day she was to sail for London. In a few hours, the wind being fair, they were moving down the channel of the Firth of Moray.
CHAPTER VI.
At Moorfield in London.—Returns to Georgia.—Received as a Preacher on Trial.—Richmond Circuit.—Testimonials.—Character as a Preacher.—Walked the Circuit.—Views on the Methodist Episcopal Government.—Views on Slavery.—Blameless Habits.—Thoughts on Marriage.—Love cured by Prayer.—Gradual change of Views.—Contemplates a New Field.—Quarterly Conference.—Conscientious Scruples.—Philanthropy to Negroes.—Withdraws from the Conference.—Parting Scene.
In a few days Mr. Clark found himself in London, and located at a cheap and retired boarding house in a pious Methodist family. He now sought acquaintance with several of the more intelligent class of Mr. Wesley’s preachers, told them his trials and convictions of duty, and solicited advice. He was directed to the publications of Mr. Wesley, and also those of Rev. John Fletcher, of Madeley, and by reading and conversations with the venerable John Wesley, who treated him with great kindness, he obtained full and clear views of the doctrines they taught, the discipline they enforced, and their reasons for separate action from the Church of England.
We have no facts to narrate particulars of the extent of Mr. Clark’s studies, nor how long he remained in the vicinity of Moorfields.
His interviews with the venerable founder of Methodism, then in the 85th year of his age, were frequent, and as he thought highly instructive. And though in a few years he found reasons to withdraw from the society he founded and the creed and discipline he adopted, he often referred to him in his preaching and private conversations as the “great and good Mr. Wesley;” and he would state his views on various points with accuracy and in kind and courteous language. He also became acquainted with the writings and peculiar views of the noted German Bengel, or, as his name was given in Latin, Bengelius, and imbibed some of his peculiar notions. Those especially relating to the millennium found in Bengel’s exposition of the Book of Revelation, were often given by Father Clark. Bengel figured up the periods, and taught that the forty-two months, or twelve hundred and sixty days, expired in 1810, and the Millennium would commence in 1836. The Millennium, in the sense Father Clark understood it, was not the personal, but the more gracious and glorious reign of Christ on earth as Mediator and Saviour. On this topic he would dwell with a holy ecstacy, while his great modesty and humility led him to express himself as uttering the opinions of a man merely. He never attempted to make proselytes to speculations or opinions, but to Christ and entire submission to him.
We have no knowledge whether Mr. Clark commenced preaching in London, but as what was called “lay-preaching” was customary by persons not in “orders” in the church, or not officially authorized by dissenters, we are of opinion our friend did engage in this manner. We are equally deficient in the particulars of his return to America, but think it was in 1789; and to his late residence on Broad river in Georgia. No family received him with more tokens of Christian affection and joy than that of Colonel Wootten. His mind was now deeply impressed with the duty of devoting his life as an instrument of salvation to his fellow creatures. It is supposed he commenced preaching in company with the regular circuit preachers soon after his arrival in Georgia. In 1791, his name appears for the first time on the Conference Minutes of the Methodist Episcopal Church, when he was received on trial and placed on Richmond circuit[22]. This was in the region of Augusta. The Conference was held in February, and he went forth, as was ever afterward his custom, like his blessed Lord, with staff in hand, and on foot to perform the work whereunto he had been called. We find his name on the Conference Minutes from 1791 to 1796, passing through the regular grades of probationary service, until ordained as deacon by bishop Asbury in the winter of 1794[23].