The same views of equality and freedom, led him to investigate, prayerfully and scripturally, the ecclesiastical government and code of discipline instituted by Mr. Wesley, and introduced into the American conferences. Personally, and as a great reformer in the church of England, Father Clark had great veneration for John Wesley, but he was singularly scriptural and conscientious in all his religious views, and learned from the New Testament that a church was a local society, with all its members on terms of social equality; that church fellowship involves personal acquaintance; and that all discipline should begin and end in the local society or church, in which the members are in covenant relation. The more he considered the form of government of the Methodist Episcopal church, the more did he become conscientiously opposed to giving it the sanction that a minister and ruler necessarily implied. Yet he came to no hasty conclusions, made no denunciations of his brethren in authority, but continued calmly to investigate the subject and offer up prayer daily for divine illumination. He never set himself forward as a leader in schism, nor is there any evidence that he made the least attempt to produce disaffection among his brethren, or lead off a party, or even make a single proselyte. At the same time, his sympathies were awakened and his humane feelings much afflicted with the treatment of slaves around him. That class of people were increasing, and their well-being less an object of concern to their masters, than the profits of their labor. Large numbers were imported annually into Charleston, by northern ships, and as the demand for laborers increased, many natives of Africa in the most abject condition were purchased and brought within his circuits. These were ignorant and stupid, and seemed almost beyond the reach of gospel ministrations. A single object was the aim of all his labors; to glorify the Lord by promoting the salvation of sinners of every nation, condition and color. Being perfectly frank, open, undisguised and courteous in his intercourse with the planters, he had freedom of access to their slaves for purposes of religious instruction; a privilege he never abused, nor did he cause any one to doubt his sincerity.