USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. I > Part 18
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David Barrow.
on his garment, till God took him to himself, at a ripe old age. That he made mistakes, as all men in the flesh do, there can be no doubt ; but that he acted from sincere motives, with a view to promote the glory of God and the good of men, during his entire ministry, we have the united opinion of all his cotem- poraries, whose testimony has reached us.
David Barrow was born in Brunswick county, Virginia, October 30, 1753. His father, William Barrow, was a plain farmer who, after raising his family, moved to North Carolina, and died in the gIst year of his age. David was brought up on a farm, with very little education. But after his marriage, he studied grammar under Elder Jeremiah Walker, and it is said that "he became an excellent grammarian." He pro- fessed conversion at about the age of sixteen years, and was baptized by Zachariah Thompson, into Fountains Creek church. Like most of his cotemporaries, who became Baptist ministers, in Virginia, he began to exhort others to seek the Savior almost immediately after he, himself, had found him precious to his soul. He was ordained to the full work of the gospel ministry in his 19th year, and, in the same year, was married to Sarah, daughter of Hinchia Gillum, a respectable farmer of Sussex county, Virginia, and a native of Scotland. The ordination of Mr. Barrow occurred in 1771. For three years from this time, he did not enter the pastoral office, but traveled and preached extensively in Virginia and North Carolina. During this period, and till two or three years later, he was called on to endure much hardness for the Master. But he bore it as a good sol- dier for Christ.
In 1774, he became pastor of the Isle of Wight church. There were several churches in this vicinity, and the contig- uous parts of North Carolina, that had been gathered by a sect then called General Baptists. They held substantially the same doctrine that is now preached by the Campbellites. Some ac- count of this sect was given in the sketch of John Tanner. Mr. Barrow joined with Mr. Tanner and others, in renovating these churches. In this they succeeded, and in a few years they had a respectable association of churches, formed on the ortho- dox plan. They took out of the old churches such as could give a satisfactory account of a change of heart, and formed them in to new churches, to which many were added by ex-
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perience and baptism. The old churches soon perished. By this means Kehukee Association was formed.
At the breaking out of the Revolution, in 1776, Mr. Bar- row shouldered a musket, and entered the army in defense of his country. When his term of service ended he entered, or, rather, continued his warfare in the service of Christ; for he was not the less a Christian when he was a soldier, in the service of his country. "His unexceptionable deportment rendered him very popular with all classes of men." Mr. Benedict gives the following incident, as a specimen of the rude persecutions this eminent and devoted servant of Christ was compelled to endure.
In 1778, Mr. Barrow was invited to preach at the house of a gentleman, living on Nansemond river, near the mouth of James river. A preacher of the name of Mintz accom- panied him. On their arrival, they were informed that they might expect rough usage. And so it happened. A gang of well dressed men came up to the stage, which had been erected under some trees. As soon as a hymn was given out, the persecutor sang an obscene song. They then seized both the preachers, and dragged them down to a muddy pond, say- ing to them: "As you are fond of dipping, you shall have enough of it." They then plunged Mr. Barrow into the mud and water, holding him under till he was almost drowned. They then raised him up and asked him derisively if he be- lieved. In this manner they plunged him the third time, asking him each time if he believed. He finally said : "I believe you will drown me." They plunged Mr. Mintz but once. The whole assembly was shocked. The women shrieked. But none dared to interfere ; for about twenty stout fellows were en- gaged in this horrid measure. They insulted and abused the gentleman who invited them to preach, as well as every one who spoke in their favor. Before these persecuted men could change their clothes, they were dragged from the house and driven off by these outrageous churchmen.
Such were some of the persecutions the Baptists had to en- dure, only a hundred years ago, for no other crime than that of preaching the gospel. And let it not be forgotten that the persecutors were members of the Episcopal church. Let no one entertain a vindictive, or even unkind, feeling towards the
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church, under whose auspices these horrid outrages were com- mitted. But it would surely be unwise to forget that the prin- ciples which led to these monstrous cruelties, in the past, would lead to the same results again, should their adherents ever gain sufficient power.
But in the case related above, he who said: " Vengeance is mine, I will repay," avenged his servants, speedily. Three or four of these persecutors died in a distracted manner, in a few weeks, and one of them wished that he had been in hell before he joined the company .*
" After the Revolution, Mr. Barrow was persuaded to ac- cept the office of magistrate, the duties of which he discharged with fidelity, for some years." But finding that this office in- terfered with his ministerial duties, he resigned it. Henceforth he gave himself wholly to his sacred calling. While contending for the liberty of the American colonies, he imbibed the notion of universal liberty. Upon this principle, he came to the con- clusion that it was sinful to hold slaves. Accordingly, he freed all his negroes, of which he owned a considerable number. " Although this measure proved his disinterested zeal to do right," remarks Mr. Semple, "it is questionable whether it was not, in the end productive of more harm than good. While it lessened his resources at home, for maintaining a large fam- ily, it rendered him suspicious among his acquaintances, and probably in both ways limited his usefulness."
Besides the church on the Isle of Wight, Mr. Barrow was pastor of Shoulder Hill, Black Creek and Mill Swamp churches; all of which were prosperous under his ministry. For a number of years before he moved to the West, he was generally the moderator of Portsmouth Association. After laboring with great zeal and success in Virginia and North Carolina during a period of more than twenty years, he moved to Kentucky. He arrived in Montgomery county, June 24, 1798, where he settled for the remainder of his earthly life. There " he quickly distinguished himself as a man of piety, talent and usefulness." When Governor Garrard and Augustine Eastin embraced Uni- tarianism, Mr. Barrow was one of the committee, sent by Elk- horn Association to convince them and Cowper's Run church,
*Benedict's His. Bap. Vol. 2, p. 249.
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of their error. In 1803, he published a pamphlet on "The Trinity." This production exhibited marked ability, and, doubtless, did much to check the progress of that growing heresy, against which it was written. Mr. Barrow was also employed in negociating terms of union between the Regular and Separate Baptists, in 1801, and, as he had been successful in a similar enterprise, in North Carolina, so he and his coad- jutors were now successful in Kentucky.
Soon after his arrival in Kentucky, Mr. Barrow united with Mount Sterling church, and became its pastor. He also ac- cepted the pastoral care of Goshen and Lulbegrud churches. In a history of Lulbegrud church, published in 1877, the author speaks of its ancient pastor thus: "Elder David Barrow was a man of the highest order of talent ; a fine preacher, very zeal- ous, well educated, possessed a thorough knowledge of the Scriptures, and was known in his day as the 'Wise Man.'" This was not saying too much. Perhaps no minister in Ken- tucky enjoyed the confidence and esteem of his brethren, and the people generally, in a higher degree than did Mr. Barrow. But he did not long enjoy this popularity. The people be- came excited on the subject of slavery, through the intemper- ate zeal of Sutton and Carman. Mr. Barrow was an emanci- pationist from principle, and this was well known. But he was "a wise man," and would have advocated his views with pru- dence. But imprudent zealots hurried on a crisis. Elkhorn Association transcended its legitimate authority, in fulminating a bull, concerning what churches and preachers should not teach. But North District Association made a nearer approach ·to papal arrogance. It not only expelled Mr. Barrow from his seat in that body, but also appointed a committee to go to his church and accuse him there .* This presented to the church the alternative of excluding their pastor from the church, or being excluded from the Association. There was no charge of immorality or heresy against Mr. Barrow or his church. The complaint was that he preached emancipation. Such an action by a mere "advisory council " serves to give an idea of the ex- citement that prevailed at that time. Elkhorn and North Dis- trict Associations were guided by good and wise men, who well
#Benedict's His. Bap. V. 2, p. 249.
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understood the duties, privileges and powers of associations, and were jealous of the rights of the churches. But the mad- ness of fanaticism ruled the hour, and under its influence, they made this blunder. Thus excluded from the fellowship of the great body of the Baptists in Kentucky, Mr. Barrow directed his attention to the few that would fellowship him. He soon brought order out of confusion. The churches and fragments of churches that held to the emancipation scheme were organ- ized, and a respectable Association was formed. Mr. Barrow published a pamphlet of sixty-four pages on the evils of slavery. It is said to have been well written, "in a calm, dignified and manly style." This served to strengthen the "Friends of Human- ity," and, possibly made some converts. But the popular current was too strong for the little emancipation bark to stem. The So- ciety soon began to wither. Mr. Barrow supported it with zeal and wisdom as long as he lived. But when his hand was taken away, it speedily perished. How sad that fourteen years of the life of such a man should have been wasted in so hopeless an enterprise. However, he continued to labor in the gospel, abundantly, till God called him away.
As the close of this good man's life drew near, he anticipated it with triumphant joy. A little before he breathed his last, he repeated a part of the 23rd Psalm. On Sabbath morning, Nov. 14, 1819, he passed triumphantly from the thorny walks of men to the paradise of God .*
*The author is indebted to an aged son of Mr. Barrow, recently living in Montgomery county, for many interesting facts concerning his father.
CHAPTER XIV.
BAPTIST TRANSACTIONS IN 1790-STATISTICS.
The revival spirit which so happily pervaded the little churches in the Kentucky wilderness during the previous year, continued to yield fruits during the year 1790, though not so bountifully as during the year before. The Indians continued to harass the border settlements, and the country was much disturbed by political intrigues. Still the faithful minister of the Cross continued to labor actively, and with a good degree of suc- cess. Eight new churches were reported this year. All of them were small and most of them short-lived.
MAYS LICK church, located in Mason county, twelve miles from Maysville, on the Lexington turnpike, was constituted of four members, by William Wood and James Garrard, Novem- ber 28, 1789. The constituent members were David Morris, Cornelius Drake, Ann Shotwell and Lydia Drake. They all came from Scotch Plains church, in New Jersey. The church had occasional preaching by William Wood and other preachers who traveled through that region, but no pastor till 1797. At that date Donald Holmes was called to the pastoral charge of the church. This year it reported to Elkhorn Association, of which it was a member, 43 baptisms and a total membership of 137. Mr. Holmes served the church five years, and then resigned on account of his opposition to slavery. A sketch of his life has been given in a previous chapter, in connection with the eman- cipation movement. Elder Jacob Gregg was the next pastor. He was called in 1803. He served the church but a brief period, when he created a difficulty in the church on the subject of slavery, which resulted in the exclusion of himself and several others.
In 1808, Baldwin Clifton was called and served the church
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William Grinstead.
two years. He was intemperate, and the church declined under his ministry, till it contained only seventy members.
In 1812, William Grinstead became pastor of the church. He was an antinomian, and the church withered during the two years of his pastorate. The church was now small and weak, but the day of wonderful prosperity was near at hand.
In 1814, Walter Warder was called to the care of the church, and continued to serve it with great acceptance during a period of twenty-two years, when the Lord called him to his reward. His entire pastorate here was one of almost unparalleled pros- perity. During a single year (1828) he baptized 485 into the fellowship of Mays Lick church. Two years after this, Camp- bellism carried off 383 members.
Since the death of Walter Warder, in 1836, the church has enjoyed the pastoral labors of Gilbert Mason, S. L. Helm, J. M. Frost, W. W. Gardner, J. W. Bullock, Cleon Keys, Joseph E. Carter, M. M. Riley and A. M. Vardeman, the present incum- bent. From its constitution, in 1789, to the fall of 1872, this church received by baptism 1,794; by letter, 334; by restor- ation, 67. Total, 2, 195. Ten new churches have originated, in whole or in part, from Mays Lick; so that her territory is now comparatively small. Its present number (A. D. 1880) is about 180. Of the preachers connected with the early history of this church, there have been given sketches of William Wood, James Garrard, Donald Holmes, Jacob Gregg and Baldwin Clifton.
WILLIAM GRINSTEAD was the fourth pastor of Mays Lick church. Of his nativity and early life nothing is known to the writer. He was pastor of a small Baptist church in Maysville as early as 1812, and was then advanced in years. He was a man of warm, genial impulses, and was much beloved by his people, and very popular with the masses. He was pastor of Mays Lick church two years, but was unpopular there as a preacher on account of his antinomian sentiments. He con- tinued to serve the church at Maysville till about the year 1824, when he was excluded from the fellowship of that body for ha- bitual drunkenness. He made several attempts to reform, but fell lower every time he attempted to rise, till he became an in- veterate drunkard. He died at an advanced age, December 23, 1827.
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WALTER WARDER, the fifth pastor of Mays Lick church, was a burning and shining light in his generation. He was co- temporary with William C. Warfield, William Warder, Isaac Hodgen, William Vaughan, John S. Wilson, Thomas Smith and Jeremiah Vardeman, a corps of giants that occupied the Baptist pulpit of Kentucky at that period. These servants of God were all pre-eminently useful in their generation. Vaughan probably surpassed all the rest in strength of intellect, acute- ness of discrimination and powers of logic, but was behind them all in leading sinners to the Cross.
In bringing sinners unto salvation, through Christ, Walter Warder surpassed all the others, except Vardeman, who prob- ably was never excelled in this respect in Kentucky.
JOSEPH WARDER, the father of Walter, was a native of Mary- land. He came to Fauquier county, Va., when a young man. Here he was married to Esther Ford, about the year 1772. They both became Baptists, and were under the care of John Monroe, pastor of Thumb Run church. They raised six daugh- ters and five sons. The names of the sons were John, Joseph, William, Walter and Henry. Of these, John, William and Walter became Baptist preachers. Two of his sons having emigrated to Kentucky, he followed them, with all the rest of his family, and settled in Barren county, about six miles from the present site of Glasgow, in the year 1807. Here he and those of his family who were professors of religion united with Dripping Spring church, then under the pastoral care of Rob- ert Stockton.
In 1809 they went into the constitution of a church called Mount Pisgah, of which Ralph Petty became pastor. Here the parents remained faithful and useful church members, till the Master took them home, at a ripe old age.
Many of their descendants are still valuable members of different Baptist churches in Barren county, especially in Rock Spring church, where George W. Warder, a great grandson, has recently been licensed to preach the gospel.
JOHN WARDER, the oldest son of Joseph Warder, was born in Fauquier county, Virginia, September 9, 1774. He united with Thumb Run church in his native county, and was baptized by the well-known William Mason. In early life he married a Miss Elliot, by whom he had eleven children. After her death he
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married Kiziah Kenney, who also bore him eleven children. He moved to Kentucky and settled in Barren county, in January, 1805. Here he became a member and a deacon in Dripping Spring church. Four years later he went into the constitution of Mount Pisgah, in the same county. In 1811 he was ordained to the ministry by Robert Stockton, Ralph Petty and Jacob Lock. He was pastor of Mount Pisgah church from his ordi- nation, till 1825. His preaching gifts were below mediocrity. In the division of the Baptists in Green River Association he adhered to the anti-mission party. In 1825 he moved to Lafay- ette, Missouri, where he became pastor of Big Sni-a-Var church of "Regular Baptists." In this position he was much loved and respected by his people, till he finished his earthly course, in great peace, November 16, 1857. He lived a church member, with- out reproach, sixty-three years, and a preacher of the gospel forty-six years. His son Joseph is said to be a respectable preacher, occupying the field left vacant by the death of his father.
A sketch of the life of William Warder, who labored with much ability and great success in Bethel Association, will be re- served for another chapter.
WALTER WARDER, the fourth son of Joseph Warder, and the fifth pastor of the Mays Lick church, was born in Fauquier county, Virginia, in 1787. He came with his father to Ken- tucky in his 20th year, where he at once engaged in teaching school. His education was very limited, but by means of close application while teaching it was much improved. He and his brother William entered into a covenant to seek the salvation of their souls, in the latter part of the winter, in 1807. Soon after this William set out on a journey to Virginia. On his re- turn the brothers met with great joy. They had both found peace in Jesus. They were both baptized by Robert Stockton into the fellowship of Dripping Spring church, the same day in April, 1807. Walter came up out of the water a preacher. He immediately began to declare what great things the Lord had done for his soul, and to exhort sinners to turn to Christ and live. December 7, 1808, he was married to Mary Mad- dox, daughter of Samuel Maddox, of Barren county. In '1809 he, with most of his father's family, went into the constitution of Mount Pisgah church. 14 He was soon afterwards licensed to
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preach, and about the same time was sent as a corresponding messenger from Green River to Elkhorn Association. In a letter to Edmund Waller, dated "Near Mays Lick, March 5, 1836," and just a month and one day before his death, he says :
" When I was a young man, and was under very many doubts whether it was required of me to endeavor to preach or not, I came from the Green River Association as a correspond- ing messenger to Elkhorn, and there, for the first time, was in. troduced to Brother [John] Taylor. After having been together several days, through his management, it was my lot, at night meeting, to endeavor to preach. With fear and trembling the
task was performed. The state of feeling was pleasant in the
congregation. An exhortation and some delightful songs fol- lowed; and the time had arrived, as we supposed, for dismission, when the old Brother arose and remarked, that when Paul came to Jerusalem, and Peter, James and John saw the gift that was in him, they gave him the right hand of fellowship. And then observed that, though neither Paul, Peter, James nor John was there, yet there were several old preachers and other brethren present; and he thought they perceived the gift that was in their young brother, and that he proposed they give him the right hand of fellowship as a young minister. Very soon his venerable arms were around me, imploring the divine blessing to rest on me, which was followed by others in a very solemn manner. I felt like 'a worm and no man,' and could not hold up my head. Yet, if it was ever my lot to preach, this was one of the best occurrences of my life. The mind of the Lord is apt to be with his people, and in my desponding moments the recollection of that scene increased my strength, and aided in keeping me from sinking under my own weight."*
Soon after this occurrence, perhaps in the year 1811, he was ordained and became pastor of Dover church, in Barren county. After preaching here and in the surrounding country about three years he accepted a call to Mays Lick church, in Mason county. On his way to Mays Lick, in 1814, he met with Elder William Vaughan. The acquaintance of these two noble men of God soon ripened into a warm and life-long friendship.
*Chris. Rep., Mar., 1856.
SO ha
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Walter Warder.
Mr. Warder found the church at Mays Lick small and feeble, as were all the churches in Bracken Association at that time. But he at once, with that earnest, well-tempered zeal that mark- ed his whole life, entered upon the duties of his holy office. The church soon felt the power of his consecrated labors. This influence spread rapidly, and the whole Association felt the power of his zeal. The church began to prosper immediately, and continued to increase in number till 1829, when it is said to have numbered over eight hundred members, and was prob- ably the largest church in the State. In the year 1828, Mr. Warder baptized 485 into the fellowship of Mayslick church, and more than a thousand within the bounds of Bracken Asso- ciation. *
But his pastoral work formed only a small part of his labors. Alone or in company with his brother William, Wm. Vaughan, or Jeremiah Vardeman, he traveled and preached extensively over the territory of Elkhorn and Bracken Associations, and the contiguous parts of Ohio.
In 1830 Mays Lick church reasserted the doctrines on which it was constituted, by a vote of 189 to 100. By this action it lost 383 members, which formed a Campbellite church. A similar split occurred in most, or all of the churches in Bracken and Elkhorn Associations, as well as most other Associations in the State. During the incipient stage of Campbellism, its doctrines were vague, confused and undefined. Both Warder and Vardeman hesitated whether to oppose or encourage the "Reformation." They did not understand its teaching. But in the latter part of 1828 William Vaughan returned from Ohio, where he had lived a year, to the bounds of Bracken Associa- tion. His keenly discriminating mind was not long in sifting Mr. Campbell's unsystematized system, and discovering the real sentiments of the "Reformer." He first visited Lee's Creek church, of which he had been pastor. He then went. to Mays Lick, and, in two of the most powerful sermons of his life, dissected and exposed the heresy of Campbellism. Mr. War- der listened closely, and was decided. Mr. Vardeman also soon became decided in his opposition to Campbellism. There had, as yet, been no direct antagonism between the preachers of
"McIlvain's His. Mays Lick Ch.
S d
e en ry in ich ble 1.
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the different parties, and Mr. Warder still hoped that the storm might blow over without a rupture. Vaughan alone seemed to fully understand the radical errors of Mr. Campbell's system.
In January or February, 1829, Mr. Warder and Mr. Vaughan were invited to aid in the ordination of John Holliday, at Millersburg. On their way to that point they agreed to say nothing about the "Reformation," during the services. On ar- rival they found Jacob Creath, jr., there, uninvited. He was the most active and turbulent advocate of Campbellism in the State. He desired to take part in the ordination, but was not permit- ted to do so. At the close of the services he announced that he would preach that night. Accordingly he preached Camp- bellism undisguised.
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