Liberty Theological Seminary

Biography Paper

A Paper
Submitted to Dr. A. J. Smith
In Partial Fulfillment
Of the Requirements for the Course in
History of Baptist
CHHI 694

By
Michael Lewis
December 5, 2009
 ii

CONTENTS

Introduction
............................................................................................................................................................
1

Biographical Background
............................................................................................................................................................
2

Early Life
............................................................................................................................................................
2

Converted Congregationalist
............................................................................................................................................................
3

Calvinistic Baptist
............................................................................................................................................................
5

Free Will
............................................................................................................................................................
6

The Theology of the Free Will Baptist

............................................................................................................................................................

Doctrinal Position
............................................................................................................................................................

Ordinances
............................................................................................................................................................

11

Persecution, False Doctrine, and Social Issues

............................................................................................................................................................

13

Significance of the Free Will Baptist Movement

ii
 iii

............................................................................................................................................................

15

Contributions of Benjamin Randall

............................................................................................................................................................

15

Influence on the General Conference

............................................................................................................................................................

16

Influence of the Free Will Baptist

............................................................................................................................................................

17

Bibliography
............................................................................................................................................................

18

Primary Sources
............................................................................................................................................................

18

Secondary Sources
............................................................................................................................................................

19

iii
 1

Biography Paper

Introduction
In the eighteenth century the early American colonies experienced a great moving of

God. This awakening or Great Awakening opened the eyes of many colonists to new ways and

theologies. Great preachers such as Jonathan Edwards and George Whitefield were very

influential in leaving a legacy for the next generation. Following the example of British born

Evangelist George Whitefield (1714-1770), many itinerant preachers used inventive methods to

stir the hearts of colonists, which resulted in a spiritual awakening and reform throughout the

colonies. In New England, this awakening caused a significant development in Baptist life. It

was the birth of a new faction of Baptists, much like their General Baptist forefathers,

proclaimed belief not in God’s election, but in humanity’s free will to choose or deny God’s gift

of salvation. “These people were opprobiously called ‘General Provisioners’, ‘Randallites’,

‘Free Willers’, ‘New Lights’, and ‘Open Communionists’.” 1 It is of a matter of clarity to

understand that the exclusive use of the term Free Will Baptist was not used until later on in their

organization. Free Baptist or Freewill Baptist are two of the three titles given to this group of

people, as recorded in their own publications.

However, the purpose of this paper is to examine the life of their founder, Benjamin

Randall, and his impact on the Free Will Baptist movement. Randall, in his early journals

sometimes refers to his last name spelling as “Randal”. It is not until later documentation that

most publications refer to him as “Randall”. The proposed thesis will necessitate an examination

of his life, theological differences from the Particular or Regular Baptists of this time and area,

and his significant contributions to the development of the Free Will Baptist denomination. One

1
Daniel Dorchester, Christianity in the United States: From the first settlement down to
the present time. 1890. Reprint. (New York: Hunt & Eaton, 1895), 285.

1
 2
area of interest that will be considered is the development of the Free Will Baptist third

ordinance, feet washing. It is not the intent to do an exhaustive history of feet washing, but to

look at Randall’s participation in this practice and it’s later development as an ordinance.

Biographical Background

The founding of the Free Will Baptist denomination was Randall’s methodical journey of

personal examination of the Scriptures, which led to growth in his theology. Davidson describes

this development as four major changes. “By the time he had founded the Freewill Baptist

Church in New Durham, New Hampshire, in 1780, his theology had passed through four major

changes: (1) the period of unconverted piety, (2) the period in the Congregational Church, (3) the

period in the Calvinistic Baptist tradition, and (4) the period of Freewill Baptist sentiment.”2

Subsequently it will be beneficial to trace these four areas of Randall’s life to understand the

importance and development of the Free Will Baptist faith and practice.

Early Life

Benjamin Randall was born in New Castle, NH, Feb 7, 1749. His grandfather had come

from England about 1700 and had settled on the island at the mouth of the Piscataqua River, later

to be called New Castle. Randall’s father was a sea captain and at the age of nine he would often

accompany his father to sea. This became his sole occupation for the next nine years until he

requested apprenticeship as a sail-maker, because of his disdain for sea-faring life. His

mercantile education and sail making abilities would help him later in life as he supplemented

his preaching.

Like the majority of eighteenth century colonists in New England, Randall and his

William F. Davidson,, The Free Will Baptists in History. 2nd ed. (Nashville: Randall
2

House Publications, 2001), 127.

2
 3
parents were members of the Congregational Church. In recounting his childhood, Randall

recalled that he always took a serious approach to matters of religion, striving to be an

upright child so that he might avoid the “deep pit, somewhere under where we live.”3

Randall described his own childhood spirituality as “pharisaical” as he tried to get to

heaven through good works such as praying and fasting as he attempted to “establish a

righteousness of my own.”4 From an early age of five Randall stated in his journal:

“I seldom closed my eyes in sleep at night without prayer to God in such language as
would best express the feelings of my heart. In those exercises I would often be affected
by tears. From that time I practiced secret prayer and was always led to pray on my knees
or prostrate on my face, though I had never seen anyone pray in these attitudes, or heard
that any particular attitude had been enjoined as a duty.”5

At this stage in his life, Randall truly had an understanding of God based on fear. He attended

worship at the Congregational Church, prayed, fasted, read his Bible, and “even on the seas his

sense on propriety made profanity to him disgusting.”6 His early years were truly based on a

sense of self-righteousness and failed to bring the contentment he desired.

Converted Congregationalist

In 1770 George Whitefield made his last visit to America and preached in Portsmouth, a

neighboring town to Randall. Being so convinced of his Congregational roots, Randall

reluctantly went to listen to Whitefield. Randall became inquisitive and even with his reluctance

could not refrain from going to hear Whitefield three more times. Randall writes:
3
John Buzzell, The Life of Elder Benjamin Randel, principally taken from documents
written by himself. (Limerick, ME: Hobbs, Woodman, and Co., 1827), 2.
4
Ibid, 3.

Frederick L. Wiley, Life and influence of the Rev. Benjamin Randall: Founder of the
5

Free Baptist denomination. (Valley Forge, PA: American Baptist Publication Society, 1915), 7.
6
G.A. Burgess and J.T. Ward. Free Baptist Cyclopaedia - Historical and Biographical.
(Nashville, TN: Free Baptist Cyclopaedia Co., 1889), 557.

3
 4
“…The power with which he spoke was a torment to me… I felt enough of the spirit of
persecution to have all such preachers whipped out of town…Although Mr. Whitefield’s coming
was so disgustful to me…I also went; but more as a spectator,…for I was resolved that his
preaching should have no effect on me…”7

Later on his way to hear Whitefield for a fourth time he heard the news that Whitefield

was dead. It was with this news that Randall began to contemplate the sermons of Whitefield

and the condition of his own life. “Yet I believed God was merciful enough to save me and

everybody else: but how it could be possible for Him to be just and save me, I could not see.”8

Randall then remembered the words of the apostle, “But now once in the end of the world hath

he appeared to put away sin by the sacrifice of Himself.”9 As this truth became clear, Randall

finally found the peace that he had wanted in his life.

After his conversion he joined the Congregational Church, but it was not a happy

experience. He toiled over the lack of godliness and discipline in his family’s church. As a last

attempt he began to hold his own meetings of singing and the reading of scripture. Even this met

with disapproval from the pastor after a brief period of success.10 In May of 1775, he ended his

association with the Congregational Church, which was a move into another phase of his life.

Calvinistic Baptist

Moving from religious piety to a second step of conversion, this spiritual development

was a very natural change for Randall. However, the next transition would not be so easy.
7
John Buzzell, The Life of Elder Benjamin Randel, principally taken from documents
written by himself. (Limerick, ME: Hobbs, Woodman, and Co., 1827), 4-6.
8
Ibid, 8.

“Apostolic Succession and Religion of the Spirit, Exemplified in the Life and Times of
9

Benjamin Randall,” The Morning Star, XXXIV (May 18, 1859), 1.

Frederick L. Wiley, Life and influence of the Rev. Benjamin Randall: Founder of the
10

Free Baptist denomination. (Valley Forge, PA: American Baptist Publication Society, 1915), 26-
27.

4
 5
Because of his passion for holiness and a strong desire to be involved in evangelizing his town,

much like Whitefield, Randall saw the need to improve the Congregational Church. When they

would not adhere to his same thoughts, he began looking for another fellowship that would

identify with his viewpoint. Randall began to cultivate his call to serve people by attending to

the spiritual needs of the soldiers in the Revolutionary Army. He served as an orderly sergeant

and began to study the Scriptures concerning the validity of infant baptism. His conclusion

resulted in the belief that the Scriptures taught believer’s baptism and that he himself should be

baptized.11 On October 14, 1776, Rev. William Hooper baptized him and after his baptism he

joined the Calvinistic Baptist Church at Berwick, Maine. By this time he had developed a

following because of his great leadership and in March 1977 Randall answered the call of Christ

for full-time ministry.12

Randall began taking the leadership by reading sermons to the congregants. But in one

evening, as the service was closing one of the members called out, “Mr. Randall, I am tired of

hearing you read old sermons. If you will not preach to us, do leave that off and read the Bible

instead.”13 This expression deeply impressed Randall because his position was recognized but

caused him to refrain from preaching. However, on the next day he began to read and soon was

expounding on scripture, preaching. In his own words Randall states, “With tears I told the

people how the Lord had made it manifest to me that, for the last two years, that it was my duty

Norman Allen Baxter, History of the Freewill Baptists: A study in New England
11

separatism. (Nashville, TN: American Baptist Historical Society, 1957), 9.

Frederick L. Wiley, Life and influence of the Rev. Benjamin Randall: Founder of the
12

Free Baptist denomination. (Valley Forge, PA: American Baptist Publication Society, 1915), 41,
46.
13
Ibid, 43.

5
 6
to preach the gospel.”14 Randall began to preach around the area and even with much resistance

and danger to his life. Wiley writes:

“People flocked to hear the new preacher, and the revival spread till some thirty were
hopefully converted. Then opposition commenced in open demonstrations. The enemies of
equal rights and the exercise of religious liberty began to feel alarmed, and judged that
something must be done to arrest the revival.”15

Somehow Randall always escaped the mob or won over the crowd, but he would later

have to face Baptist dissention concerning his message. This stage is very crucial in Randall’s

spiritual development because he identified, from Scripture, the need for believer’s baptism. His

continual preaching prepared him for the last phase, a founding role.

Free Will

The final stage in Benjamin Randall spiritual development was the realization of

conviction that Christ had died for every man. In the summer of 1777 Randall continued to

preach revival around the country, but it was the town of New Durham, NH that later was of

particular interest. After preaching a revival in new Durham the people were stirred to invite

Randall to be their next pastor. With much prayer and fasting, Randall decided to move his

family from New Castle to New Durham, March 23, 1778, to be the pastor. It wass in New

Durham that the Free Will Baptist movement began and Randall’s doctrine was challenged.

Dating back to his conversion Randall wrote:

“I saw an universal atonement, an universal love, an universal call and that none would
ever perish, only those who would refuse to accept…O what love too I felt for all
mankind, and wanted that they all might share in that all fullness, which I saw so
extensive and so free to all…”16

14
Ibid,, 44.
15
Ibid, 49.

John Buzzell, The Life of Elder Benjamin Randel, principally taken from documents
16

written by himself. (Limerick, ME: Hobbs, Woodman, and Co., 1827), 20, 21.

6
 7

An early biographer of Randall, John Buzzell, reveals that the young preacher had little

problem with his different views when he first began to preach. Randall’s conviction was so

complete that he felt as though everyone shared his sentiment. All had been peace and harmony

since his acceptance of the Baptist faith and “…nothing had been said about Calvinism or

Arminianism.”17 Up to this time, within the sphere of Randall's influence, the Baptists had moved

forward united, with a common interest in their general cause. But the common interest was not

to continue.

“For while some, like Randall, adhered to the doctrine of free grace for all who would
accept salvation, others held the doctrine that God, by his sovereign will, had determined
that, while a certain number must be saved, others, both adults and infants, must be lost,
and all—as they would contend—for the glory of God! Some would preach that there
were infants in hell, pot a span long!”18

The hyper-Calvinism, as descried above, to some extent had crept into the Baptist

denomination, especially in New England. It does not appear that this doctrine had made a matter

of controversy until the first attack on Randall by an aged minister, who called on him publicly

to state why he did not preach the distinctive views of Calvin. His laconic answer was, " Because

I do not believe them."19 In July 1779, Randall was summoned to a meeting, held for the

purpose, at a Baptist church in Lower Gilmanton, to answer for his alleged doctrinal errors.

There he met his inquisitors during a two days' debate. Clearly and precisely he maintained his

17
Ibid, 75.

Frederick L. Wiley, Life and influence of the Rev. Benjamin Randall: Founder of the
18

Free Baptist denomination. (Valley Forge, PA: American Baptist Publication Society, 1915), 64,
65.

19
Ibid, 65.

7
 8
views and no one could dispute his arguments.20 At the close, his most prominent accuser

proclaimed: " I have no fellowship for Brother Randall in his principles."21 Randall replied, “It

makes no difference to me by whom I am disowned, so long as the Lord owns me. And now let

him be God who answers by fire, and that people be his people whom he owns and blesses.”22

Randall found himself in an undesirable situation, but he could not violate his convictions

and consent to preach Calvinism. He had no choice but to step aside from these hyper-Calvinists,

and pursue the path, which he believed to be divinely marked out for his own footsteps. He was

fully opposed to any division then, until several years later it seemed a necessity. The Crown

Pointe church ordained Benjamin Randall, and on June 30, 1780 the New Durham church

adopted the first Articles of Faith and Church Covenant. These articles were then read,

considered, and intentionally adopted. This done, the candidates, four men and three women,

came forward, signed the covenant, and as an expression of their fellowship and union, joined

hands. Elder Randall then presented the sacred Scriptures to them as their only rule of faith and

practice, extended to them the hand of fellowship, and while all knelt offered a prayer that the

Spirit of God might consecrate them to his service.23

It is important to note these Articles of Faith mentioned by Wiley predate the Free Will

Baptist treatise of 1834. It is also of particular interest that Randall had no purpose or

anticipation of founding a separate sect. However, he still claimed a place in the Baptist ranks,

and full loyalty to Baptist principles of free church and believer’s baptism.

20
Ibid, 67.
21
Ibid, 67
22
Ibid, 67
23
Ibid, 82, 83.

8
 9
The Theology of the Free Will Baptist
The genesis of this movement was located at New Durham, New Hampshire, the home of

Benjamin Randall, who provided the stability that helped shape a collection of congregations

into a unified movement. The previous identified the travels and activities of Randall’s life and

ministry. This section will analyze the theology of Randall and the connexion that separated

them from the majority of the other religious groups in New England that affirmed Calvinism.

Randall’s ministerial training did not include any kind of formal education. Randall was self-

taught as a minister and developed his theology based upon his own personal understanding of

scripture. However, Randall was in no way prideful in his beliefs since he did not take credit for

them, but considered God to be the direct source of this theological understanding. In one of his

letters to the New Durham Quarterly Meeting he wrote of his theology stating, “I know that I

received it not from men, but by the revelation of Christ.’24

Doctrinal Position

It is again important to note that Randall was not a proponent of separating from the

Baptist in New England, but it was indeed a definable moment when the Calvinistic Baptist

withdrew fellowship from him. So, it is of utmost importance to give general definition to the

Free Will Baptist beliefs as outlined by the Articles of Faith from the New Durham church. The

New England Regular Baptist had yet to pen the New Hampshire Confession and so still adhered

to tenets of extreme Calvinism.

Both agreed on inerrancy of scriptures and one true God, who is Father, Son, and Holy

Spirit. They both give an account of the condition of man and his fallen state and need of

salvation, which is by the grace of God through repentance. This need for a Savior is found in the

24
John Buzzell, The Life of Elder Benjamin Randel, principally taken from documents
written by himself. (Limerick, ME: Hobbs, Woodman, and Co., 1827), 250.

9
 10
person of Christ and is the sole justification represented in both groups. They equally agree on

Christ’s immanent return and judgment. Mutually they agreed that the Sabbath is a day of

personal communion with God. There are inherently many similarities in these statements alone

and it is understandable that Randall never made issue of the differences.25

However, there are direct statements in articles 10 and 11, of the New Durham Church

Articles of Faith, relating to the idea that Christ died for all as a general atonement and that man

has a dual responsibility in his acceptance of this grace relating to man’s free will. Randall states

that he found certain texts, notably in Romans, that he could not explain quite to his own

satisfaction. An experience that he felt that was from God, helped him understand his nagging

question.26 “Randall saw the seals of those difficult texts all unloosed, and their explanations

were seen to be in perfect harmony with a general atonement and a universal call.” 27

Randall’s belief in the free will of humanity also led him to believe that it was possible

for individuals to lose their salvation, or the possibility of apostasy. In the same way an

individual could choose to accept God’s grace they could also reject the grace of God. Pinson

calls this, “A failure to continue in faith.”28 Randall’s belief that men and women could lose

their salvation is confirmed in one of his published sermons discussed by Buzell.29 In the sermon
Benjamin Randall, The journal of Benjamin Randall and the First Free Will Baptist
25

Church, New Durham, New Hampshire. ed. by Dr. Roy Thomas (Antioch, TN: Published By
The Home Missions Dept. Of The National Association Of Free Will Baptists, 1993), 54-56.

Frederick L. Wiley, Life and influence of the Rev. Benjamin Randall: Founder of the
26

Free Baptist denomination. (Valley Forge, PA: American Baptist Publication Society, 1915), 89,
90.
27
Ibid, 89, 90.
28
Matthew J. Pinson. A Free Will Baptist Handbook: Heritage, Beliefs, and Ministries.
(Nashville: Randall House Publications, 1998), 67.
29
John Buzzell, The Life of Elder Benjamin Randel, principally taken from documents
written by himself. (Limerick, ME: Hobbs, Woodman, and Co., 1827), 161.

10
 11
he established the spiritual condition of children and God’s unconditional acceptance of them.

In Randall’s opinion, all children were free from condemnation until they reached the age of

accountability, at which time they were subject to condemnation for their own sins. All people

were eligible to accept the grace of God, but their lives must demonstrate that decision. If

individuals accepted the grace of God, but then did not demonstrate Christian identity in their

life, then Randall believed they put their salvation at risk.30

Ordinances

In the area of the ordinances of the church the Free Will Baptist found common ground

with Regular Baptist in believer’s baptism. With Randall’s zeal to see all people come to Christ

it is evident that would be a strong tie to his Baptist background, especially with his own

conversion experience. However, unlike the Regular Baptist in New England Randall did not

recognize baptism as a prerequisite for fellowship in the Lord’s Supper. Randall and the Church

of Christ of New Durham first considered the question on September 12, 1781, and “after long

labour decided to refer it to further consideration.”31 Eventually the congregation decided that

only evidence of the Christian life should be the prerequisite for access to the Lord’s Supper.

They also decided non-immersed believers could “participate at the table as long as their lives

demonstrated a commitment to Christ.”32 A similar decision was reached at the December 1785

New Durham Quarterly Meeting held at Gorham, Maine.33 The present Treatise of the Faith and

30
Ibid, 161, 162

Benjamin Randall, The journal of Benjamin Randall and the First Free Will Baptist
31

Church, New Durham, New Hampshire. ed. by Dr. Roy Thomas (Antioch, TN: Published By
The Home Missions Dept. Of The National Association Of Free Will Baptists, 1993), 57.
32
Ibid, 57.

John Buzzell, The Life of Elder Benjamin Randel, principally taken from documents
33

written by himself. (Limerick, ME: Hobbs, Woodman, and Co., 1827), 80.

11
 12
Practices of the Free Will Baptist still to this date do not acknowledge baptism as a prerequisite

to partake in the Lord’s Supper and is an advocate for open communion with the only

requirement that only believers partake.

The true ordinal distinction of the Free Will Baptist is feet washing. Other Baptist groups

have participated in feet washing and it can be traced to other distinct groups such as the Roman

Catholic Church as a ritual in the liturgy for Maunday Thursday celebrations.34 It can definitely

be traced to the Annabaptists and the 1632 Dordrecht Confession of the practice of washing of

the saint’s feet.35 The Free Will Baptist are distinct in that feet washing is stated as an ordinance

that teaches humility and reminds the believer of the need for cleansing of sin. The Treatise of

the Faith and Practices of the Free Will Baptist states, “It is the duty and happy prerogative of

every believer to observe this sacred ordinance.” A journal entry of Randall dated September 9,

1781 states, “Then voted liberty to those that believe it to be their duty to wash one another’s

feet to act on it.”36 The ordinance of feet washing was listed as article 15 in the Articles of Faith

of the New Durham church. It was also in the amended Article of Faith April 13, 1791, which

dealt with the separate practice of feet washing among men and women.37 The Free Will Baptist

Connexion used this confessional document loosely until their first treatise was published in

34
Herbert Thurston, "Washing of Feet and Hands." The Catholic Encyclopedia. Vol. 15.
New York: Robert Appleton Company, 1912. http://www.newadvent.org/cathen/15557b.htm
(accessed December 18, 2009).
35
William L. Lumpkin, Baptist Confessions of Faith. Rev. ed.,(Valley Forge: Judson
Press, 1969), 366.

Benjamin Randall, The journal of Benjamin Randall and the First Free Will Baptist
36

Church, New Durham, New Hampshire. ed. by Dr. Roy Thomas (Antioch, TN: Published By
The Home Missions Dept. Of The National Association Of Free Will Baptists, 1993), 57.
37
Ibid, 73

12
 13
1834, where feet washing is listed in chapter 18 article 3.38 However, this matter of feet

washing has always been defined as a matter for the local church to decide concerning its

practice. It is not a test of fellowship among Free Will Baptist Churches.39

Persecution, False Doctrine, and Social Issues

Some of the greatest persecution and exploitation against Benjamin Randall and his

followers came from Calvinists.40 After being condemned as a heretic, Randall was severely

beaten and faced much persecution by the clergy. “Randall continued to warn his followers

against the doctrine of eternal security, and preached that it led to sinful living and false hope.”41

While visiting the churches in the region of Kennebeck River he wrote in his journal,

“I found great freedom in preaching –the truth prevailed, and the people through all that
country appeared to be awakened. The Calvinistic veil which had been so long over their
hearts seemed to be rent in twain from top to the bottom, and the people were enabled to
look into the perfect law of liberty.”42

The New Durham Church also faced great adversity after being organized for two years

when the Shaker cult filtered into New England to gather laborers for their vineyard. The

Shakers were having success at the Free Will congregations at Loudon and Canterbury. The

pastor of the Louden church writes Randall January 13, 1783,

38
William L. Lumpkin, Baptist Confessions of Faith. Rev. ed.,(Valley Forge: Judson
Press, 1969), 376.
39
William F. Davidson and Robert E. Picirilli, Free Will Baptist and the Washing of the
Saints Feet. ed. by Darrell Holley (Nashville, TN: Published by the Historical Commission of the
National Association of Free Will Baptist), 9.

Benjamin Randall, The journal of Benjamin Randall and the First Free Will Baptist
40

Church, New Durham, New Hampshire. ed. by Dr. Roy Thomas (Antioch, TN: Published By
The Home Missions Dept. Of The National Association Of Free Will Baptists, 1993), 60.
41
Ibid, 60.
42
Ibid, 64.

13
 14
“Dear Brethren, with a sorrowful heart I set down to write to you at this time to inform
you some of our difficulties we are under. If I mistake not, all our elders and deacons
have left us and joined the Shaking Quakers with a great part of the church with
them…”43

From the earliest times well into the 1800s, rum was a staple in most New England

households. However, Elder Benjamin Randall deplored the widespread effect of liquor and

zealously cried out against the evils of the day. He was a total abstainer, refusing to drink any

kind of alcoholic beverage even when urged to do so for the possible relief of colds and coughs

from which he continually suffered. Randall’s strong and resolute stand against drinking led the

congregation to deal patiently and lovingly with any offenders among the membership.44

Because of new challenges among the brethren it was necessary for the New Durham

Church to amend its Articles of Faith April 13, 1791 to address conduct, charitableness, pride,

trade and commerce, lawsuits, exhortations and speaking to one another, secret prayer, family

worship weapons, worldliness and ordinances. This was deemed necessary because those who

had become backslidden had infiltrated the church. The issues addressed were primarily issues

relating to holiness, but there was one note worthy addition concerning article 9 addressing the

issue of bearing arms. Articles 9 came to the conclusion that those who professed Christ could

not be consistent with His life giving teachings and continue to bear arms.

For several years the movement had suffered the effects of false doctrine, and the New

Durham church had survived being disbanded and reorganized. It had dealt with internal

problems of backsliding, and now revival was taking place.45

43
Ibid, 63
44
Ibid, 59
45
Ibid 72.

14
 15
Significance of the Free Will Baptist Movement
Randall rejected the “Calvinistic” understanding of the doctrine of election and believed

salvation was available to all people if they chose to accept the grace of God. Randall expected a

true believer to demonstrate his or her relationship with Jesus through a lifetime of faithfulness.

Church members that did not adequately demonstrate the life of faith prompted the church

discipline process within the connexion as the congregation was obligated to try to assist the

erring member back into membership within the congregation. The church discipline process

was not limited to the local congregation but was a connexion-wide practice that provided

multiple levels of adjudication and appeal culminating in the ultimate authority of the Yearly

Meeting.46

Contributions of Benjamin Randall

On May 23, 1792 Randall met with representatives from New Durham, Pittsfield,

Middleton, and Barringon to organize the yearly meetings conveying four times a year and the

new quarterly meeting gathering every three months. This was a new cooperation among Free

Will Baptist Church’s that by 1790 numbered 20 with 8 ministers, 9 ruling elders, and 7

unordained preachers.47 Randall’s legacy was apparent in the administrative decisions he

initiated as he attempted to manage the fast-growing movement. His established an elaborate

organizational structure within the connexion as the monthly meetings were held accountable by

the quarterly meetings and the quarterly meetings were held accountable by the yearly meetings.

Through his participation in the quarterly and yearly meetings, Randall was able to maintain

supervision over the activities in the monthly meetings throughout the connexion. Randall’s

I.D. Stewart, History of the Freewill Baptists, for Half a Century. Volume I: From the
46

Year 1780 to 1830. (Dover, NH: Dover: Freewill Baptist Printing Establishment, 1862), 237.

William F. Davidson, The Free Will Baptists in History. 2nd ed. (Nashville: Randall
47

House Publications, 2001), 133-135.

15
 16
leadership was instrumental in defining the relationships between the local congregations and

the quarterly and yearly meetings as he proposed the system that was eventually adopted and

implemented.48 The system of organization took years to develop, but Randall’s organizational

efforts resulted in a unique polity among eighteenth century Baptists. Randall’s free will

theology was a catalyst concept of the movement and his personal theology became the driving

force of the connexion. Randall’s impact on the Free Will Baptist did not end with his death, it

continued long after his life ended on Oct. 22, 1808.

Influence on the General Conference

Randall’s followers were not surprised at his passing, because the last five years of his

life included numerous bouts of serious illness that Randall himself was surprised to overcome.

His service was held October 26, 1808 and his burial was delayed a few days after his death so

individuals from throughout the connexion could travel to New Durham, New Hampshire, in

order to be present for the funeral service.

The system of accountability that Randall implemented continued to serve the movement

and it was only as a result of the continued growth of the connexion that Randall’s system was

modified in 1827.49 Even after the modifications in 1827, the basic system of accountability

Randall implemented remained in place as the monthly meetings continued to report to the

quarterly meetings and the quarterly meetings continued to report to the yearly meetings. The

only change was the addition of the meeting of the General Conference of the Freewill Baptists.

Because of Randall’s efforts the movement gained momentum in the nineteenth century and

established in 1827 as a General Conference, which would develop four schools of higher

I.D. Stewart, History of the Freewill Baptists, for Half a Century. Volume I: From the
48

Year 1780 to 1830. (Dover, NH: Dover: Freewill Baptist Printing Establishment, 1862), 223
49
Ibid, 435-437.

16
 17
learning, a printing establishment, a national periodical, and by the 1830’s the Foreign Mission

Society and Home Mission Society would be formed.

Influence of the Free Will Baptist

By 1911 the Randall movement would merge with the Northern Baptist and only a

remnant of Free Will churches that had not merged met with the remainder of their southern

brothers from the Paul Palmer line to form in 1935 as, The National Association of Free Will

Baptist. “The Randallite’s pioneered in several areas. They allowed larger leadership roles for

women in their churches; in the 1840’s they became the first Baptist group to allow single

women as foreign missionaries. They strongly opposed slavery, enlisted many blacks in to their

membership and ordained black pastors on an equality with whites.”50

American Baptist Historians often draw a distinction between the First Great Awakening

of the eighteenth century and the Second Great Awakening that occurred a century later.51 The

first wave of revivals challenged the theology and commitment of those established churches

while the second wave was dominated by the rise of the common man. The Freewill Baptists

serve as a unique religious movement that bridged the span between the two revivals. They

began as a result of the eighteenth century revivals and developed and matured during the

revivals of the nineteenth century. The origin of the Freewill Baptists can be traced back to the

first wave of revivals, when Benjamin Randall, experienced his conversion after hearing of the

death of George Whitefield in 1780. Randall himself adopted many of the same worship

Leon H. Mcbeth, The Baptist Heritage/Four Centuries of Baptist Witness. Nashville,

50

(Tennessee: B&H Publishing Group, 1987), 714.

51
John T. Christian, A History of the Baptists of the United States, From the First
Settlement of the Country to the Year 1845 Volume 2. (Downers Groves, Illinos: Bogard Press,
1926), 167, 345.

17
 18
practices and followed Whitefield’s example by developing an itinerant ministry of his own.

Randall spent the next twenty-eight years organizing and leading a new religious movement that

grew and developed largely in the last two decades of the eighteenth century.

BIBLIOGRAPHY

Primary Sources

Backus, Isaac. History of New England Baptists: With Particular Reference to the Denomination
of Christians Called Baptists, Vol. 2. Newton, Mass.: The Backus Historical Society,
1871.

Baldwin, Thomas. The baptism of believers only: And the Particular Communion of the Baptist
churches, explained and vindicated. In three parts. The first--Published originally ... with
Strictures on several late Publications. 2nd ed. Cornhill: Printed And Sold By Manning
& Loring, 1806.

Buzzell, John. The Life of Elder Benjamin Randel, principally taken from documents written by
himself. Limerick, ME: Hobbs, Woodman, and Co., 1827.

Freewill Baptist. “Apostolic Succession and Religion of the Spirit, Exemplified in the Life and
Times of Benjamin Randall,” The Morning Star, XXXIV May 18, 1859.

Freewill Baptist. Freewill Baptist quarterly magazine, Volumes 1-2 (1780?-1911), Cambridge,
Mass. 1955.

18
 19

Freewill Baptist General Conference. Minutes of the General Conference of the Freewill Baptist
Connection (1859). New York: General Books Llc, 2009.

Randall, Benjamin. The journal of Benjamin Randall and the First Free Will Baptist Church,
New Durham, New Hampshire. ed. by Dr. Roy Thomas Antioch, TN: Published By The
Home Missions Dept. Of The National Association Of Free Will Baptists, 1993.

Secondary Sources

Barrett, Selah Hibbard. Memoirs Of Eminent Preachers In The Freewill Baptist Denomination
(1874). Rutland, OH: Selah Hibbard Barrett, 1874.

Baxter, Norman Allen. History of the Freewill Baptists: A study in New England separatism.
Nashville, TN: American Baptist Historical Society, 1957.

Brewster, Jonathan McDuffe. Centennial Record of Freewill Baptists, 1780-1880. Dover, NH:
Dover, N.H.: The Printing Establishment, 1881.

Burgess, G.A., and J.T. Ward. Free Baptist Cyclopaedia - Historical and Biographical.
Nashville, TN: Free Baptist Cyclopaedia Co., 1889.

Christian, John T.. A History of the Baptists of the United States, From the First Settlement of
the Country to the Year 1845 (Volume 2) (Hardcover). Downers Groves, Illinos: Bogard
Press, 1926.
Carter, James. “American Baptist Confessions of Faith: A Review of Confessions of Faith
Adopted by Major Baptist Bodies in the United States” in The Lord's Free People in a
Free Land (Essays in Baptist History in Honor of Robert A. Baker), ed. by William R.
Estep Fort Worth, TX: Evans Press, 1976.

Davidson, William F.. The Free Will Baptists in History. 2nd ed. Nashville: Randall House
Publications, 2001.

Dodd, Damon C. The Free Will Baptist story. Nashville, TN: Executive Dept. Of The National
Association Of Free Will Baptists, 1956.

Dorchester, Daniel. Christianity in the United States: From the first settlement down to the
present time. 1890. Reprint, New York: Hunt & Eaton, 1895.

Lumpkin, William. Baptist Confessions of Faith. Rev. ed. Valley Forge, PA: Judson Press, 1969.

Mcbeth, Leon H.. The Baptist Heritage/Four Centuries of Baptist Witness. Nashville, Tennessee:
B&H Publishing Group, 1987.

Nettles, Tom. Baptists: Beginnings In America Vol.2 (Baptists: Key People Involved in Forming
a Baptist Identity). Ross-Shire: Christian Focus, 2006.

19
 20

Noll, Mark A.. The Rise of Evangelicalism: The Age of Edwards, Whitefield, and the Wesleys
(History of Evangelicalism). Downers Grove, IL: InterVarsity Press, 2003.

Picirilli, Robert E.. Grace, Faith, Free Will: Contrasting Views of Salvation: Calvinism and
Arminianism. Nashville: Randall House Publications, 2002.

Pinson, J. Matthew. A Free Will Baptist Handbook: Heritage, Beliefs, and Ministries. Nashville:
Randall House Publications, 1998.

Pinson, J. Matthew. The Washing of the Saints' Feet. Nashville: Randall House Publications,
2006.

Stewart, I.D.. History of the Freewill Baptists, for Half a Century. Volume I: From the Year
1780 to 1830. Dover, NH: Dover: Freewill Baptist Printing Establishment, 1862.

Thurston, Herbert. "Washing of Feet and Hands." The Catholic Encyclopedia. Vol. 15. New
York: Robert Appleton Company, 1912. http://www.newadvent.org/cathen/15557b.htm
(accessed December 18, 2009).

Vedder, Henry C.. Short History of the Baptists. Valley Forge, PA: American Baptist Publication
Society, 1949.

Wiley, Frederick L. Life and influence of the Rev. Benjamin Randall,: Founder of the Free
Baptist denomination. Valley Forge, PA: American Baptist Publication Society, 1915.
Wills, Gregory A.. Democratic Religion: Freedom, Authority, and Church Discipline in the
Baptist South, 1785-1900 (Religion in America). New Ed ed. New York: Oxford
University Press, USA, 2003.

20