The most outspoken of the former was David Barrow.[2] He was a native of Virginia, where he commenced his ministry in 1771, passing through the period of much insolence and persecution of the rude countrymen then denying the liberal sects religious freedom. He early became attached to the antislavery school and consequently emancipated his own slaves in Virginia without at first having so very much to say against the institution. After distinguishing himself in the State of Virginia for his unusual piety and great ability, he moved to Kentucky in 1798 and settled in Montgomery County. When the antislavery dispute became very ardent soon thereafter, he carried his opposition to the extent of alienating the support of his coworkers, who, sitting as an advisory council, expelled him from the ministry for preaching emancipation, and preferred similar charges against him that his local church at Mount Sterling might act accordingly. After having taken this drastic step, however, the Association at its next session voted to rescind this action; but Barrow had then joined with the emancipators and did not desire to return. Among those whom he found sufficiently companionable in the new work which he had undertaken were Rev. Donald Holmes, Carter Tarrant, Jacob Grigg, George Smith, and numerous other ministers, some of whom were native Americans and others native Europeans. These emancipators began by inquiring: "Can any person whose practice is friendly to perpetual slavery be admitted a member of this meeting?" They thought not. They inquired, moreover: "Is there any case in which persons holding slaves may be admitted to membership into the church of Christ?" They said: "No, except in the case of holding young slaves with a view to their future emancipation when they reach the age of responsibility, in the case of persons who have purchased slaves in their ignorance and desire to leave it to the church to say when they may be free, in the case of women whose husbands are opposed to emancipation, in the case of a widow who has it not in her power to liberate them, and in the case when the slaves are idiots or too old to maintain themselves." Another query was: "Shall members in union with us be at liberty in any case to purchase slaves?" The answer was negative, except it was with a view to ransom them in such a way as the church might approve. These emancipators in Kentucky constituted themselves some years later an organized body and finally became known as the "_Baptized Licking-Locust Association_." In the course of time, however, feeling that that mode of association or the consolidation of churches was unscriptural and ought to be laid aside, they changed their organization to that of an abolition society.