These Baptists differed widely from modern abolitionists of the Northern States and England, at least in the following particulars.
1. They never adopted the dogma that slave-holding is a “sin _per se_,”--a sin in itself, irrespective of all the circumstances in which the parties might be providentially placed. Hence they could consistently buy slaves and prepare them for freedom; or contribute funds to enable slaves to purchase themselves, with a clear conscience.
2. They never aided fugitive slaves to escape from their masters, or secreted them, in violation of the constitution and laws of the land.
3. They never interfered in any objectionable way, with the legal and political rights of slave-holders. They preached the gospel in an acceptable and successful manner among slave-holders.
4. They aimed to do good both to master and servant, in a quiet, lawful and peaceable mode.
5. They endeavored to consult the true interests of all parties concerned.
6. They ever upheld the constitution and laws of the country in a peaceful way. Some of this class were chosen to official stations in both the territory and state of Illinois, and took the oath to support the constitution and laws of the United States without quibbling and evasion.
Their general faith and practice corresponded with the principles of Baptists in general Union.
Mr. Clark had gradually become a Baptist in all respects. For eight or ten years after he had been baptized in the manner already described, he remained in an independent position. With the exception of his visits to the lower country, the larger portion of his time he spent on the western side of the Mississippi, with occasional visits to his Illinois friends. The members that remained of the society he organized near Bellefontaine in Illinois, had attached themselves to other churches,--some to the Baptists, and others to the Methodist Episcopal church. Those about the Spanish pond and Coldwater settlements in St. Louis county gradually became Baptists, and regarded him as their pastor and spiritual guide. For some years he watched the course of his old friends, the Lemens’ and others of that class. He felt deeply interested in their anti-slavery position. Their quiet, unobtrusive method of managing the perplexing question of slavery corresponded with his own views and experience. The father, his old friend and associate, had become an ordained minister, and two of his sons, who had studied under Mr. Clark, were now heads of families, and joint pastors of Cantine, (now Bethel) church, and, with their compeers in the ministry, were performing much itinerant service in the destitute settlements. Benjamin, the eldest son of Captain Joseph Ogle, was an ordained minister in this connection of Baptists. Father Clark and these brethren had always enjoyed fraternal intercourse, though no formal church connection had been formed. His manners were so inoffensive, his labors in the ministry were so disinterested and unremitting, his views were so scriptural, and his daily conduct so fully exemplified a life of faith on the Son of God, that no one thought of calling in question his regular standing in the ministry. He might have lived and died without reproach, and enjoyed the confidence of all good men in the same isolated position he had occupied from 1796. But his sound judgment guided him, and the impressions received in prayer prompted him to unite with others in a formal association. He was fearful he might set an example for erratic preachers to follow.