Church and Family History Research Assistance

for Albany County, New York



The Rensselaerville and Berne Church was originally a colony of the Baptist Church of Preston Hollow. It was constituted on August 19, 1796. The first meeting house was built in 1797 just across the Rensselaerville town line in Berne, on Peasley Road, just north of the Peasley schoolhouse, which was across the road to the north from where the Baptist Church Burying Ground is now located. The first ministers were William Stewart and Truman Beaman. Ephraim Crocker was ordained to preach in 1802. Elder Evan J. Williams was also a member of this church. The records are believed to have been lost as a result of a fire which destroyed a barn where the records were being kept. The location of the church are shown on an 1866 map as being in the southeast corner of Lot 401. The building was sold in 1898 to Wallace Peasley, who tore it down and used the lumber to build a wagon house on his farm. The Burying Ground was established in 1800, and still remains.

The following published account records the difficulties encountered by this church from the introduction of the modern mission system. "The Baptist Church of Christ at Rensselaerville and Berne, To whom it may concern: WHEREAS, a number of the Churches of the Rensselaerville Association, at the instance of a number of professedly aggrieved members of this, the Rensselaerville and Berne Church, did on the 21st day of May 1834, convene at the Meeting-House belonging to this the said Rensselaerville and Berne Church, and having then and there formed themselves into an exparte Ecclesiastical Council, proceeded to call in question the standing and character of Elder E. CROCKER, our Pastor, and also the order of this Church, contrary not only to the Bible rule, but also to the usage of the Baptist Church. And, Whereas, said exparte Council, did proceed to censure Elder E. Crocker, and this Church, not only without proper authority, but also without a proper investigation of our circumstances. And, Whereas, the Rensselaerville Association at their last Session at Preston Hollow, did call up and treat with great severity the circumstances of Elder Crocker and this Church, contrary to the Bible rule, or any example heretofore practiced. And, whereas, four Ministers of the above named Association, viz: Elders Elijah Herrick, Samuel Howe, David Corwin, and Ebenezer Wicks, of New Baltimore Church, met in the Village of Gallopville, Schoharie County, on the 20th day of November 1834, for the purpose of introducing into our Churches a system of New Divinity; and while in session, did without example or precept, either from Bible, Church, or State, so far as it respects "our place and Nation," arrogate to themselves the authority to prepare and write letters to all the Churches of Rensselaerville Association, requesting them to attend by their delegates at our Meeting-House in Berne, on the 3rd Wednesday in January 1835, for the purpose of still pushing forward their assumed authority as an Ecclesiastical Court, or Inquisition. See their Letter, hereunto subjoined:

"At a Ministerial Conference held at Gallupville, Nov. 20th, 1834, having understood that the difficulties remained unsettled in the Church in Rensselaeerville and Berne, the Brethren here present think it would be gospel wise to recommend to the Churches of this Association, (the Rensselaerville) to send delegates from each Church, to look after said Church and satisfy themselves respecting their difficulties and standing, and administer to them all that good they are able, to meet at their Meeting-House on the third Wednesday in January next, at ten o'clock A.M. This is to notify said Church with your Minister, and request you to attend with us on that day for that purpose." By order of the Council. EBENEZER WICKS, Clerk."

And, Whereas, the said Rensselaerville Association is fully resolved to support all the popular institutions of the day, for which they cannot shew us any authority from the word of God: Therefore, we the said Baptist Church of Christ at Rensselaerville and Berne, do consider ourselves fully justified in relinquishing our connection with the said Rensselaerville Association; and we hereby give notice that our connection with that Association, is for the above stated reasons, dissolved, until they shall return to their original standing, and purity of doctrine and practice. Signed in behalf of the Church, ELDER EPHRAIM CROCKER, Rensselaerville, Dec. 13, 1834."


By request of the Baptist Church of Rensselaerville and Berne, the following Elders and Brethren, met with them in council, (being duly appointed for that purpose by the respective Churches of which they are members,) on Saturday the 27th day of December, 1834, viz., From the Church at Lexington, Elder Hezekiah Pettit, Deacon I. Whitcomb, and Brethren, Ruel Whitcomb, S. Peck, and J. Densmore. First Church in Roxbury, Elder David Mead, James Ballard, and Thomas Faulkner. Broome Church, I. R. Porter, Nathan Gates, James Youmans, David Jackson, and Henry Tibbits.

1st. Elder Pettit preached from Judges 7:20. 2nd. Chose Elder Pettit moderator, and Thomas Faulkner, clerk. 3rd. Elder Crocker in behalf of the Church stated to the Council, that the Church had been for some time in a divided state, and for the purpose of restoring harmony and gospel order had been under the painful necessity of excluding some of their members. Relative to this subject in connection with other matters, embracing the situation of this Church, the Council were called to give their friendly counsel and advice. After deliberate investigation of the several items submitted by the Church through their organ Elder Crocker, the Council came to the following result:

In answer to the request of this Church, and as the result of the Council, we unanimously agree, that we do not consider ourselves called upon by you as a Church, to meddle with any individual cases of your discipline, but merely to say whether from the information you have given us, and the knowledge we have of your standing, we view you as standing on the same ground which you have occupied for so many years past, and whether we can continue our fellowship with you as formerly. To both questions we do most cheerfully answer in the affirmative, and we do most cordially sympathize with you in your present trials. Should you upon a further reflection or review of your circumstances find anything wrong on your part, we advise you carefully and immediately to correct it. We admonish you to stand fast in the Faith of the Gospel, and prayerfully inquire for the good old way, and walk therein.

And we further advise, that the written statement of your trials, as read to us by your Pastor in behalf of the Church, today, together with the Minutes and result of this Council, signed by the Moderator and Clerk, be published in the "Signs of the Times," that the brethren at large, may know the movements which have been made respecting you as a Church. From the foregoing statements, you are to understand that we the Council consider you the Baptist Church of Rensselaerville and Berne, and as such, entitled to our cordial fellowship and to all the privileges God has granted to the several individual branches of his Militant Church, and such as you have for many years lived in the peaceful enjoyment of. ELDER HEZEKIAH PETTIT, Moderator. THOMAS FAULKNER, Clerk."

Further history, of the Old School Baptist Church by this name, was published in the Signs of the Times, in 1835, as follows: "Lexington, N. Y., Dec. 30, 1834. DEAR BROTHER BEEBE:- The enclosed documents are sent to you by the Church of Rensselaerville & Berne, for publication; you will please to give them an early insertion, if possible in your next number. You are much wanted and earnestly invited by Elder Crocker and many of the Rensselaerville Association, to make them a visit, if it is possible do visit them soon. We have a General Meeting at our Meeting-House in Lexington, on the first Wednesday in February next; if you can possibly attend, I will go with you to the seat of war, from which place I returned last night. Why a number of the people in that quarter, particularly those of the new order, are so very anxious to have a visit from you I cannot conceive. There is great confusion in that Association at this time, and every thing but right, and I hope some even of that. There are many of the dear people of God among them who are sufficiently sensible to realize their chains of bondage; but they know not how to break them. If ever a people wanted help I am sure they do. The leaven of malice, connected with that of the Pharisees, among them, appears to resemble and overshot Coverlet, where the filling conceals all the warp. There is an uncommon anxiety manifested for you to visit them; I believe in my heart they want much to see what is your form, shape, and size, and whether you are like anything they ever saw before, or whether you are indeed like those awful images which have been painted by their imagination. If possible do come, but if not, send your Likeness, (I mean Brother Harding or Conkling.) But we rather you would come yourself and bring them with you; I think a visit in that Association would probably spread the Signs among them as much as their Resolutions voting against them did. I remain your Brother in Gospel Bonds, ELDER HEZEKIAH PETTIT.



Some of the trials of this Church are recorded in the Signs of the Times, as follows: "ELDER BEEBE:- I wish you to give notice through the Signs of the Times, that there is a meeting agreed upon the First Wednesday in September, to be held with the Baptist Church, meeting in Ferry Street, Troy, New York. The beloved of the Lord, and lovers of truth, both ministers and people, far and near, are invited to attend. The location together with other circumstances, seem to call loudly for our Old School brethren to attend, and come in the Spirit and power of the gospel. As there never has been a meeting of this kind in Troy, I hope it will be a good one. The Hudson River Association assembled in this city in June, and to be sure money answereth all things!! I heard them preach and debate on various subjects, but do not know whether they denounced any as heretics. They will have enough to attend to ere long, for the elements of division are among them. This meeting is for preaching, prayer, exhortation, songs of praise, &c., &c., and will continue as long as we think best at the time. I do, brethren, most early solicit your attendance from every quarter, and we will try to accommodate you: and may the Lord give you good speed, a prosperous journey, and good meeting. Yours affectionately in gospel bonds. ELDER E. S. RAYMOND."

VISIT TO TROY: "We enjoyed a very pleasant opportunity with the Church in Troy, under the pastoral charge of our Brother, Elder Ebenezer Raymond. This Church although in its infancy, seems to have been signally prospered by the good hand of God. They have risen up under circumstances of an adverse nature in regard to those who are without; but in other respects they have been very much prospered. They have a comfortable Meeting-house, an Old Fashioned Preacher, and as far as we could judge, do keep the unity of the Spirit in the bonds of Peace. During our visit we came into possession of some facts, which we shall give in a subsequent number, showing the wickedness of the proceedings of the Hudson River Association, in some of their displays of Ecclesiastical power over the independence of Churches, and over the character of individuals.

That the Hudson River Association claims to be remarkably liberal and almost unboundedly bountiful is fully demonstrated in the minutes of their sessions for several years past, as well as by their loud pretentions of being employed in saving souls from hell, and making preparations for giving the heathen to the Lord for his possession and the ends of the earth for an inheritance. But that the appellation of churl and vile person much more appropriately belongs to them, will abundantly appear by reference to the case of their malignant and wicked attempt at their last session to destroy one of the Lord's chosen ministers; yes, to crush his name and character to the dust, and load him with infamy and reproach as an outlaw or dangerous imposter, because he together with the Churches to whom he has and does preach, stand fast in the faith and order of what we call the Old School and refuse to follow or fellowship the Hudson River Association.

The extract from the Minutes of the Hudson River Association below, quoted by the Editor of the Sentinel, has been widely circulated through the popular religious periodicals of our day, although it was not until very recently, while on a visit to our much esteemed and persecuted Brother in Troy, N. Y., that we learned the utter falsehood and calumny embraced in the same. We are now prepared to say that Bro. Raymond, the Brother alluded to, was regularly dismissed by letter, in fellowship, from the Regular Baptist Church in King St., and upon said letter of recommendation and dismission, was regularly called to the pastoral care of and received as a member into the Regular Old School Baptist Church of Troy, where the Lord has very evidently made him a blessing to his saints.

The constituent members of the Church in Troy to which we refer, being dissatisfied with the arminian course of the Hudson River Association, and of the Church in Troy to which they formerly belonged, asked for and obtained regular letters of dismission; thus they were in due form and according to the usages of the Baptists, constituted and recognized as a regular Church of Christ in Gospel order. Hence there cannot be the least shadow of cause for their pretending to question the standing of this Brother; and as to the charge of disseminating sentiments inimical to the cause of truth, we deny, and hold the Association or their informants guilty of malicious falsehood until they shall name the offensive sentiments by him advanced.

This is the real spirit of that boasted benevolence so peculiar to the fanatics of our day - this is the same benevolent fever which hurled the javelin of destruction at Bro. Raymond; and were their power equal to their inclination, we verily believe they would hurl to everlasting perdition every Old Fashioned Gospel Preacher remaining on the earth. But in this attempt they have failed. Bro. Raymond's character stands fair and perfectly secure from the poison of their slanderous breath; "No weapon formed against thee shall prosper and every tongue that riseth in judgment against thee shalt thou condemn." Isaiah 54:17. - Elder Gilbert Beebe, editor of Signs of the Times.

To show the estimation in which the character of our persecuted Brother is held, in the neighborhood in which he was born and raised, by those who have been acquainted with him during his childhood, we subjoin the following editorial article from the "Stamford (Ct.) Sentinel." The writer if we are rightly informed is an Episcopalian. "Ecclesiastical Tyranny and Usurpation of Authority. - In the proceedings of the 'Baptist Hudson River Association,' convened at Kingston, June, 1834, Resolution 37th, we find the following denunciatory caution against a highly worthy and respectable clergyman of the Baptist persuasion, who formerly labored in the Vineyard, in this vicinity, but now an Elder in a church at Troy, viz: "Information from sources entitled to confidence having been communicated to this body, that a Mr. Ebenezer Raymond of the King St. Church, formerly connected with this body, is engaged under the character of a Baptist Minister, and within the bounds of this Association, in disseminating sentiments inimical to the cause of truth and righteousness, to all the efforts or christian benevolence and obviously inconsistent with the faith and obligations of christian profession, and as there is reason to believe his ministry is not sanctioned by the churches in the neighborhood from which he came, and to the end that an influence so unholy be not extended, we deem it our duty to caution the churches of this Association against the said Ebenezer Raymond." [end quote from Minutes, article continued from Stamford Sentinel.] We take no pleasure in investigating difficulties, existing among professors of religion of a denomination to which we do not belong, but when we find so pure a minded and exemplary a christian, as we have every reason to believe, from our own observations, and from the exalted christian character given him by those who have long been intimate with him in his labors of truth, Ebenezer Raymond to be, the gentleman referred to in the above resolution, we deem it our duty in his absence, to enter our protest against the ecclesiastical tyranny and usurpation of authority evinced in the proceedings we have quoted, and to endeavor to arrest his fair reputation from the hands of those who seek to debase and destroy him.

Mr. Raymond is very favorably known in this vicinity as a liberal and devoted minister of the gospel, professing to teach the truth contained in the Bible, but divested of those illiberal and contracted views of the Deity, that seem to blind the eyes of some of his clerical brethren, that lead them to denounce all as infidels, and disseminators of sentiments inimical to the cause of truth, who will not subscribe to all their dogmas, and preach the doctrine that none can be saved unless they adhere to this or that creed the invention of man. Mr. Raymond has been regularly ordained according to the formula of the Baptist Church for many years, and is still laboring faithfully in the cause to which he has been called, and by his want of the illiberality which we have intimated, he has justly acquired celebrity as a preacher and an honest man; and nothing but a jealousy of his just fame, has led some of his illiberal brethren of that church to seek a check to his growing influence.

What has the Association charged him with? Have they pointed to a single instance of his departure from the faith held by that church? No. But they assert that he is "disseminating sentiments inimical to the cause of truth," and for this he must be branded as an outlaw and an imposter. But do they tell us what those sentiments are? No, - they cannot, they dare not, they know full well Mr. Raymond is able to disprove their assertions. Were Mr. Raymond here, to defend himself against the insinuations of his enemies, we would not thus throw ourselves in the breach between him and his brethren, but as it is we challenge an individual of them to furnish a single sentiment, ever promulgated by that worthy clergyman, inconsistent with the truth as contained in the Holy Scriptures, or a single act of his from his youth up, "inimical with the faith and obligations of christian profession." If they cannot do this, have they not acted tyrannical toward him? Again, was Mr. Raymond summoned to meet his accusers face to face in the Association? If they proceed to pass sentence on him, without notice, was not their proceedings contrary to the word of God, and inhumanly tyrannical? If Mr. Raymond should be called upon, we doubt not but he will be found in readiness to state his views explicitly, of God, men, and salvation, and leave his fellow men to decide between him and his persecutors, whether he is worthy of crucifixion, without trial.

According to our understanding of the civil regulation of the Baptist denomination, their Associations disclaim all power over the churches, and admit the churches to be independent bodies; if we are correct in this respect, then has the "Hudson River Association" assumed ecclesiastical authority in interfering with the church at King St.

Already have we said more on this subject, than we intended when we commenced writing, but injured innocence claimed, through the public press, a word in repulsion to the published condemnation of Mr. Raymond, and we will conclude by adding that Mr. Raymond may exclaim in the language of a certain Baptist preacher at New London, many years ago, to his persecutors, who, after they had severely whipped him, hove him into prison and fed him on bread and water, and then with a halter about his neck were leading him through a train-band company, to the pillory because he questioned the first day of the week as being the Holy Sabbath, "I shall live," said he, "when all my enemies are dead." [end quote from Stamford Sentinel.]



The following articles, published in the Signs of the Times, chronicle the trials endured by the South Westerlo Baptist Church of Christ, in its early history, as follows: "South Westerlo, N. Y., July 1, 1835. BROTHER BEEBE:- I have not yet fully expressed my mind on those inventions of the day, which are by the popular Baptists falsely called Benevolent Institutions of the Gospel. The reasons why I say they are falsely so called, are, first: I am credibly informed that a certain agent of one of them, called Dr. Kendrick, receives $1,000 per annum, for visiting the cities, villages and those places where he can get the greatest amount of money for the institution, and of course where he can get the best living for himself; while the preachers employed by the same institution, are sent into the wilderness & new settlements, where their fare is necessarily very course, and where they may often count the stars while on their couch, and these are allowed but $260 per year. I can not learn that the Great Apostle to the Gentiles received any higher salary than did his son Timothy, although he probably received a greater amount of stripes and imprisonments. But some will say, the Doctor is a popular man, and if we do not give him his price for begging we cannot have his services. This is unquestionably true, but it only proves the impropriety of calling this movement benevolence. I am also informed that the Secretary of the American Bible Society, has a salary of $2,000 per annum. Pray where is the benevolence of that institution? It will require a great many 25 cent ear-rings, necklaces and other jewelry, to make up that extravagant sum. My second reason for saying that they are falsely called benevolent institutions of the Gospel, is, the Gospel never constituted believers with unbelievers into any religious society for the advancement of the Kingdom of Christ, or for any other purpose, as is evidently the case in all the modern institutions of the day. In preaching to my congregation not long since, from Ephesians 2:19, 22, and while shewing that in the Apostolic age, regeneration was an indispensable prerequisite to citizenship in Zion, and none were recognized as fellow citizens with the saints and of the household of God, but such as had received an application of the blood of Christ, and of his righteousness; but under the new regulation, any man, whether believer or infidel, for the sum of $1 can be a fellow citizen with the professed saints, and for $10 a citizen for life, and for $30 a director for life, and for this sum may be elevated to the highest department in the Kingdom - even that of directing the ministration of the everlasting Gospel of God our Savior! This statement offended some of my hearers, who told me that I was wrong and carried the matter too far; for the institution to which I alluded - the New York State Baptist Convention - did not pretend to be the household of God. But I then enquired if they did not call it a Benevolent Institution of the Gospel? O yes, certainly! they said; very well, said I, has the Gospel any institutions out of the house of God? This ended the controversy, for they gave me no answer. Whilst meditating on these things, these words of the Apostle occurred to my mind, "And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed," Hebrews 12:13. The Church of Christ, according to the Scriptures, admits none as members but baptized believers. But the path of the New York Baptist State Convention, is not only crooked, but very broad, and their gate is so wide as to admit Infidels, Universalists, Pedobaptists, Unitarians, drunkards, whoremongers, liars, and swearers; all these are admitted as well as real Baptists, for their money. The religion of the day is very popular, and every man in this country who has money, for the sake of having their names published from Dan even to Beersheba, as Directors of the New York Baptist State Convention, do not regard the expense of $100. The next thing presented to my mind was the American Sabbath School Union. I have seen the Books which are introduced into their schools; their Question Books I discover have avoided all those points on which the Baptists and Pedobaptists differ. Yes, all those sentiments which in former days brought the Baptists of New England to the pillory; which has taken the last Cow from the helpless widow, and which brought John Rogers, and thousands of others to the stake; yes, these sentiments for the sake of enjoying a little of that friendship which is enmity with God, are laid aside, and yet this institution is by professed Baptists called a Benevolent Institution of the Gospel. I ask, do such Baptists make straight paths for their feet? I am bound to tell them in the name of my Master that their work is falsely called benevolent.

While I am opposing these things I am frequently asked, how, or in what way I am going to send the gospel to the destitute? It is not my prerogative to send it at all; it belongs to him who said, "Separate to me Barnabas and Saul, for the work whereunto I have called them;" and who said to Jonah, "Go preach the preaching which I bid thee." And when Preachers shall, instead of seeking those places where they can get the highest salary, seek for those places where they are most needed, and instead of going to the Seminary to study to shew themselves workmen approved of men, will go to their Bibles and to their closets, and study to shew themselves approved unto God; when they shall become willing to be killed all the day long, and to be accounted as sheep for the slaughter; when they are crucified to the world, and the world unto them; yea, when they are willing for Christ's sake and the Gospel, to have no certain abiding place, but be content to wander about in sheep-skins and goat-skins, in dens and in caves of the earth; to be afflicted and tormented like those of whom the world was not worthy, then will the Gospel spread. Yes, the Gospel of Christ, too; and we shall not want the world to assist us; and if we should, we could not have them in any other way than by persecution, for it would hate us and call us Beelzebub, as they did our Divine Lord and Master. - ELDER REED BURRITT.

South Westerlo, July 11, 1835. DEAR BROTHER: In my communication published in your 13th No., I stated that any man might become a Life Director of the New York Baptist State Convention, by paying $30. It should read $100, as that is the established price for a birthright to that flattering itle. I remain yours, ELDER REED BURRITT.

South Westerlo, Albany Co., November 20, 1835. BROTHER BEEBE:- By giving the following a place in your paper, you will do a favor to the friends of truth in this, and perhaps in other parts of the vineyard of God our Saviour. As our trials are the trials of many at this day, and as we design not to calumniate any person or persons, but simply to describe to our brethren scattered abroad, that spirit of Anti-Christ by which many professedly christians are actuated. "To whom it may concur - We the Baptist Church of Christ at South Westerlo, having been required by the Rensselaerville Association (to which we have belonged from its organization), to call a Council for the purpose of settling a difficulty which exists between us as a church, and a disaffected party which have separated from us, and have represented themselves to the Association, at their last session, as the Church; we wish to give our reasons for non-conformity to the said requirement. First: The difficulty is of such a nature that we think it not only unnecessary, but wrong to submit it to the judgment and decision of a council. As the said disaffected party make no complaint either against the Church or Pastor, only on account of our united opposition to all such professedly religious societies, as, according to their respective constitutions, give membership for money, irrespective of further qualification on the part of the persons to be admitted. As a witness that this is the only ground of complaint on the part of the disaffected party, they have continued ever since the session of the Association alluded to, to offer to walk in fellowship with us, if we will cease to oppose these things. But to such terms we cannot agree; we cannot cease to oppose the new measures of the day. We have, however, offered them the liberty to pay their money where they pleased - not because we think there is no iniquity in their supporting such anti-scriptural institutions, but because we as a church, have for several years supported some of these societies. We wish not to be too strenuous, yet we believe as the Kingdom of Christ is not of this world, it is our duty to use our influence, in the spirit of the Gospel, against all such institutions as have, in our opinion, a tendency to amalgamate the church with the world. We cannot, therefore, call a council to determine for us whether we shall obey God or man. And we believe, as the Church of God, we are vested with full power to govern ourselves according to the word of God, in all such matters. If, however, the said disaffected party wish a Council to advise them what to do, let them have one; but for us, as a Church, to call a council to say what ministers we may invite to preach for us - what unscriptural institutions we shall support, or what religious paper we may, or may not read, would be nothing less than a surrender of the independence of the Church and a gross breach of order of the Gospel; and in short, it is what we, as Baptists, can never do. The members of this Church were not at first admitted into our fellowship on condition of their supporting such institutions as have subsequently gained admission among popular Baptists, and to reign them to it at this late period would be as unscriptural as it is unreasonable. Second: We were so much disgusted with the proceedings and conduct of the Association at their last session, that if we were in need of a council, we could not have one composed of those whose movements were at that time so contrary to the gospel rule. We allude, first, to the conduct of the committee on the letters purporting to be from this church. As the Association did not know which party were in reality the Church, they very properly referred both letters to a committee, and requested the parties concerned to attend with the committee, that each might have an opportunity to represent their own case in order that the committee might judge. Elder D. Corwin, who has been the principal cause of that party's separation from the Church, was permitted to nominate the greater part of the committee, and then, for fear they would not act according to his mind, he privately crept in among, and set with the committee, while the parties were not permitted to attend with the committee at all; so that all the light which the committee could have on the subject, was what they received through the said Corwin - counsel for the disaffected party. Although Elder Corwin had been appointed on the committee to whom were referred the Circular and Corresponding letters, this business was neglected until the next day - and we have since been informed by some who were on the committee, that, had it not been for one or two brethren who were providentially on the committee, Corwin would no doubt have effected his purpose; which was, to have the Church dropped from the Association, and the faction recognized as the Church. When this committee made their report the next morning, advising the Association to reject both letters, and to advise the parties to make an effort to settle their difficulty, and in case of failure to call a council by mutual agreement; and if either party refused, the other party to call one to be composed of members of churches in this Association exclusively, and that such council report the issue of their proceedings to the next session of the Association, there was some dissatisfaction manifested at the time this report was made, on the ground of Corwin's having been with the committee, and the parties concerned not being allowed to appear at all; when the Moderator (Elder H. Hervey) who had been on the committee replied, that Elder Corwin had no influence on the committee, and that he had not tried to influence them. But who can credit such an assertion/ We ask, why was he there? Besides we are informed by some who were on the committee, that he did twice arise and address those who did not talk to suit him; saying, that he thought he could help their minds, and did use his utmost influence to turn them. Now what Church of Christ would place themselves in the hands of a council made up of such people, especially when God forbids it. Once more, and we will close. ELDER JOHN LELAND, that venerable Missionary of the Gospel of Jesus Christ, whose praise is in all the churches of the saints, and whose locks are now frosted with more than four-score winters, and who has been upon the walls of Zion blowing the gospel trumpet more than 60 years, and whose travels would more than thrice girdle the earth, with no other salary or dependence for support, than that afforded by the providence of God - having never preached for any stipulated price in the whole course of his long pilgrimage - and like the primitive Baptists preachers, having received his appointment and commission from the Lord; and who has, to speak within bounds, as extensively useful, and as universally esteemed by such as love God, as any minister in the United States, and who, amidst all the changes and popular notions of the present day, has undergone no change in faith or practice - being present, a motion was made that he should be invited to preach; the motion was immediately seconded, but as soon opposed. And notwithstanding we are accused of changing, Elder Leland, because he had not changed so as to be in favor of the popular institutions of the day, was so strongly opposed that he was not allowed to preach in the Association! The motion was withdrawn, and this beloved servant of Jesus Christ withdrew, finding that there was no room for him there.

We close by requesting the brethren of Rensselaerville Association, for their encouragement, to look at the alterations which have taken place among them during the last three years, in reference to the support of the popular institutions of the day. In 1833, we, as will be seen by reference to our Minutes, raised $275.31; in 1834, $219.61; and in 1835, $168.27. There has been during this time no church dismissed, but great effort has been made to sustain the cause; and this extraordinary zeal to sustain the popular institutions, has been the fruitful cause of contention discord and disorder among us - separating very friends. Five churches, as such, have done nothing for their support the past year; and one Church refused to represent herself the last session, and advised others to do the same. Some individuals in all the churches begin to see the corruption of the times, and are mourning with the prophet of old. See Ezra, 9:2,3. Therefore, be encouraged, brethren, the Lord reigns and has not forgotten his people. SAMUEL MABEY, Clerk. ELDER REED BURRITT, Pastor.

New Vernon, N. Y., Friday, July 1, 1836. "An apology is due from us to our brethren at South Westerlo, for having so long delayed the insertion of the following Preamble and Resolutions. The manuscript sent us by the church, was by some means mislaid, and the subject escaped our recollection until our memory was refreshed by a line from one of the brethren, who has subsequently furnished us with a copy of the Register from which we have copied their communication, [as follows:] SOUTH WESTERLO, Jan. 21, 1836. The Baptist Church of Christ in South Westerlo, Albany Co., N. Y., to those whom it may concern: Whereas, the Rensselaerville Baptist Association has become so tenacious in supporting the man-made institutions and societies of the present day - and whereas, in an unscriptural act passed at her last session, in authorizing the disaffected members of the said church to call a council from said Association, manifesting a disposition to wrest the government and discipline from the church, therefore, 1. Resolved, That we, as a church can not fellowship such unscriptural usurpations; and hereby declare that we have no further connection with said Association. 2. Resolved, that we disfellowship all the Arminianism of the present day, such as societies in which the people of the world are united and hold offices with the people of God, in consequence of giving money to societies for the supposed purpose of sending the gospel of Christ to the destitute; together with anxious seats, and other captivating and proselyting schemes. 3. Resolved, That we send the above to be published in the New York Baptist Register. Done by order of the church. OLIVER BRYAN, Moderator. SAMUEL MABEY, Clerk.

This short preamble and resolutions have drawn from the learned editor of the Register some remarks which, but for their length, we would subjoin. Mr. B. thinks that the spirit of these brethren is similar to that manifested by the disciples when they wished to call down fire from heaven on their adversaries. Of any resemblance which the one case bears to the other, we shall probably die in ignorance, as we are unable to discern the least. He thinks these brethren have suffered their prejudices so to get up as to blind them and push them to this transaction; but in this he is evidently mistaken. The withdrawal of these brethren from every brother who walketh disorderly, is not the result of madness, blindness, or pushing zeal; but obedience to the authority of the scriptures of truth. The Rensellaerville Association has ceased to be what it was when South Westerlo Church united with it; the Lord having enlightened the minds of this church to discover the prevailing apostacy and wickedness of the popular nominal Baptists, she has felt inclined to withdraw from them in order to maintain the doctrine and order of the gospel as she originally learned it in the Old School of Christ. Mr. B. would also have these brethren speak and step with the trembling of Ephraim - especially when they speak or step in reference to the popular institutions of the day. This suggestion would come with a better grace from a different quarter. Those who are not afraid to teach for doctrines the commandments of men, and to urge upon the churches the entire system of human inventions so strenuously advocated by this individual; yea, men who profess to hold the destiny of the world in their hands, and who dare to call, qualify, send forth, and sustain men to whom they presumptuously pretend to commit the work of converting the heathen and evangelizing the world; for such to commend trembling, is quite in keeping with the old Pharisees exhorting our Lord to keep the law. Mr. B. in estimating what the consequence would be, providing all our brethren should follow the example of South Westerlo Church, arrives at the very just conclusion, that all the doings of the day would come to nought. We will give his own language: "Our Missionaries, unsustained, must relinquish their work and return home; the Bible just finished, must remain unprinted; the tracts must remain in the depository, food for moths; and the poor feeble converts must be left to grope along in their ignorance and famish for the bread of life." This language is very plain, and certainly speaks volumes! It assures us that the advances of these things have no idea that the Lord does, or will sustain their cause. Remove the arm of flesh, and down goes the whole fabric! Withhold human support from these systems, and even their converts will not stay made, moths would feast upon their tracts, and thousands of their missionaries would be thrown out of employ, and perhaps have to work like honest men for a living. "If there be any who can contemplate such a result without agony of spirit," says Mr. B., "let him abandon the name of Christian." But pray, Mr. B., who is now pushed by blindness and prejudice? Thou beholdest the mote - but the beam is hidden from thee. The brethren at South Westerlo are exhorted to tremble for withdrawing from that in which they have no fellowship, and for which there is no authority in the scriptures; but you can boldly deal your bolts to unchristian all those who doubt the real divinity of mere human contrivances. Surely, "The legs of the lame are not equal." Mr. B. says, "The Baptist denomination does not uphold Arminianism! But we say, that if he will prove the assertion we will yield the ground and quit the field.


Bryan, Mabey, Porter, Wicks (very incomplete list due to loss of records).

ALBANY & TROY (1897)

The Albany and Troy Old School Baptist Church was organized on January 22, 1897, at the home of Bro. Charles Schade. The charter members were Lorenz Hecker, George Schade, Frank Curtis, Charles Schade, Sarah Ann Curtis, Kate Schade, and Sister Wolf, who were dismissed from the Middletown and Wallkill Church for that purpose. The presbytery was composed of Elder D. M. Vail, moderator, and Elder Balas Bundy and Samuel G. Squire of Otego. The church agreed to meet at the house of Bro. Charles Schade, 415 Canal Street, Albany, till further notice, with Elders Vail and Bundy supplying the pulpit. Preaching was appointed at Watkins Hall, corner of First and Congress Sts., in Troy, for the following Sunday.

In 1912 the Albany and Troy Church was meeting at No. 2 Second Street, Monument Square, in Troy, with John B. Slauson as pastor.


Curtis, Hecker, Schade, Wolf (very incomplete list due to loss of records).

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