“We Are Confirmed Baptists”: The Judsons and Their Meeting With the Serampore Trio in 1812 Michael A.G. Haykin

Michael A.G. Haykin is Professor of Church History and Biblical Spirituality at The Southern Baptist Theo- logical Seminary, where he also serves as Director of the Andrew Fuller Center for Baptist Studies. He is the author of more than twenty-five books including the recent The Reformers and Puritans as Spiritual Mentors: “Hope is Kindled” (Joshua Press, 2012).

he embrace of Baptist principles by Adoniram alteration hath not been the work of an hour, a day, Tand Ann Judson in 1812 is one of the key turn- or a month. The subject has been maturely, candidly, ing points in the history of the American Baptists. and, I hope, prayerfully examined for months. An It marked the Baptist’s entrée into the modern mis- examination of the subject of baptism commenced sionary movement, an event sealed two years later on board the Caravan.2 As Mr. Judson was continu- by the formation of the Triennial Convention. Yet, it ing the translation of the New Testament, which was a surprising turn of events, and not least for the he began in America, he had many doubts respect- principal characters involved, namely the Judsons ing the meaning of the word baptize. This, with the and the so-called Serampore Trio: William Carey, idea of meeting the Baptists at Serampore, when he Joshua Marshman (1768–1837) and William Ward would wish to defend his own sentiments induced (1769–1823). Ann Judson summed up so well what a more thorough examination of the foundation of transpired during that significant year of 1812 in a the Pedobaptist system. The more he examined, the letter that she wrote to a friend in America. The day more his doubts increased; and, unwilling as he was before she penned the letter, September 6, William to admit it, he was afraid the Baptists were right and Ward had baptized her and her husband in the Lall he wrong. After we arrived at Calcutta, his atten- Bazar Chapel in Calcutta. In it she writes: tion was turned from this subject to the concerns of the mission, and the difficulties with Government. You may, perhaps, think this change very sudden, as But as his mind was still uneasy, he again renewed I have said nothing of it before; but, my dear girl, this the subject. I felt afraid he would become a Baptist,

14 SBJME 1.2 | fall 2012 and frequently urged the unhappy consequences “Candid and Prayerful” if he should. But he said his duty compelled him Research to satisfy his own mind, and embrace those senti- While aboard the Caravan, the Judsons primarily ments which appeared most concordant with Scrip- had the Scriptures to examine. When they got to ture. I always took the Pedobaptist side in reasoning India, they were able to consult a variety of Paedo- with him, even after I was as doubtful of the truth baptist and Credobaptist works over a two-month of their system as he. We left Serampore to reside period.6 As Ann told her parents the following year: in Calcutta a week or two, before the arrival of our brethren3; and as we had nothing in particular to After we removed to Calcutta, he [that is, Adoni- occupy our attention, we confined it exclusively to ram] found in the library in our chamber many this subject. We procured the best authors on both books on both sides, which he determined to sides, compared them with the Scriptures, exam- read candidly and prayerfully, and to hold fast, or ined and re-examined the sentiments of Baptists embrace the truth, however mortifying, however and Pedobaptists, and were finally compelled, from great the sacrifice. I now commenced reading on the a conviction of truth, to embrace those of the for- subject, with all my prejudices on the Pedobaptist mer. Thus, my dear Nancy, we are confirmed Bap- side. We had with us Dr. Worcester’s, Dr. Austin’s, tists, not because we wished to be, but because truth Peter Edwards’s and other Pedobaptist writings. But compelled us to be. We have endeavored to count after closely examining the subject for several weeks, the cost, and be prepared for the many severe trials we were constrained to acknowledge that the truth resulting from this change of sentiment. We antici- appeared to lie on the Baptists’ side.7 pate the loss of reputation, and of the affection and esteem of many of our American friends. … We feel that we are alone in the world, with no real friend Paedobaptist influence.Ann also mentions and no one on whom we can depend but God.4 three Paedobaptist authors that influenced the Judsons on their theological journey. Samuel Worcester (1770–1821) was a Massachusetts “With the Idea of Meeting Congregationalist and an ardent advocate of the Baptists” the theology known as the New Divinity. This From 1808 to 1810 Adoniram had begun work- theological system was promoted by the heirs of ing on an English translation of the Greek New Jonathan Edwards (1703–1758) and combined Testament while he was still at Andover Theologi- a fresh approach to issues like the sovereignty of cal Seminary, and, among other grammatical and God and the freedom of the will with a careful linguistic issues, he had found himself perplexed attention to practical Christianity and the nature on how to translate the Greek word baptizō. Going of revival. In time, this confluence of theological to India, he anticipated meeting Carey, Marshman, emphases came to provide a firm foundation for and Ward, three convinced Baptists, and having cross-cultural missions. Adoniram’s own father, to give a response to questions they might pose Adoniram Judson, Sr. (1752–1826), was also an about the proper subjects of Christian baptism.5 exponent of this theological perspective, having It was this anticipation that drove the Judsons to been mentored by Edwards’ confidant Joseph thorough and intensive research, solidifying their Bellamy (1719–1790). Now, Worcester was the own views on the biblical teaching of baptism. The author of two works that dealt specifically with four-month voyage to India from February 19 to paedobaptism: Two Discourses on the Perpetuity and June 17, 1812, provided an ideal context in which Provision of God’s Gracious Covenant with Abraham both he and his wife could intensely study this and His Seed (1805) and Serious and Candid Letters subject afresh. to the Rev. Thomas Baldwin, D.D. on his book entitled

HAYKIN | 14-20 15 “The Baptism of Believers Only, and The Particular baptism,15 John Gill (1697–1771), the doyen of Communion of the Baptist Churches, Explained and Baptist theologians in the eighteenth century and Vindicated” (1807).8 Adoniram Judson quotes from one who was especially critical of the baptism of both of these works in his work, Christian Baptism infants,16 and the Seventh-day Baptist Joseph (1813).9 This work originated as a sermon three Stennett I (1663–1713), who was one of the most weeks after his baptism and sums up in a public prominent Dissenters of his day.17 document the fruit of the Judsons’ research into the nature of baptism.10 Reading Worcester’s work Compelled by Scripture. As Adoniram and would have brought back sweet memories of the Ann studied all of these works and compared what man, for it was in Worcester’s Tabernacle Church in they read with the Scriptures, “truth compelled Salem that Judson and his fellow missionaries were them,” as Ann puts it, to acknowledge that the ordained and commissioned for their mission to the better Scriptural arguments lay with the Baptists. Far East.11 It is very evident from both of Ann’s letters that The second author mentioned by Ann was Sam- Adoniram and Ann began this study as firmly uel Austin (1760–1830). Among Austin’s works was entrenched Paedobaptists. It was only with the A View of the Economy of the Church of God: As it greatest of reluctance that they were led to differing Existed Primitively Under the Abrahamic Dispensa- convictions. In her diary for that summer of 1812, tion and the Sinai Law (1807), which Adoniram also Ann recorded her prayers for the Holy Spirit of God refers to in his Christian Baptism.12 Like Worcester, to direct her search. “If ever I sought to know the Austin is to be counted among the New Divinity truth,” she wrote, “if ever I looked up to the Father of men. He had very close connections with two of lights; if ever I gave up myself to the inspired word, the leading theologians of this school of thought: he I have done so during this investigation.”18 But their had studied under Jonathan Edwards the Younger decision would not be without personal cost. In the (1745–1801) and later married Jerusha Hopkins, first letter cited above, Ann is very aware of some the daughter of one of the leading Edwardseans of of the consequences that would likely follow their the day, Samuel Hopkins (1721–1803).13 change in sentiments: the loss of support, financial The third author, Peter Edwards, was an English- and even prayerful, of their Congregationalist man, who had been a Baptist prior to coming to Pae- friends in New England. And it will also mean dobaptist convictions. He had subsequently written identification with a body of churches, the Baptists, Candid Reasons for Renouncing the Principles of Anti- which were regarded with great disdain by New Paedobaptism (1795), a work that went through a England Congregationalists. As Adoniram’s early number of editions on both sides of the Atlantic. Baptist biographer Francis Wayland (1796–1865) noted, in the first couple of decades of the nineteenth Baptist influence.Though in the above century, there was a “strong feeling of sectarian quotation Ann does not mention any Baptist antagonism between the Congregationalists and authors, her husband’s Christian Baptism does Baptists.”19 The Judsons, however, were determined indicate that the Judsons found much food for to follow biblical truth wherever it led and whatever thought in various Baptist’s scholarly contributions, the cost. Adoniram described such determination primarily Abraham Booth’s (1734–1806) at the close of Christian Baptism as he pled with his Paedobaptism Examined (1784/1787).14 Peter hearers (and later readers): Edwards’ book noted above was written as a direct response to this work by Booth. Other Baptist …my brethren, diligently use the means of discov- figures cited by Judson in his sermon include ering the truth. Put yourselves in the way of evi- Henry Danvers (c.1622–1687), whose A Treatise of dence. Indulge free examination. Though the sun Baptism (1673) is primarily a defense of believer’s shines with perfect clearness, you will never see

16 SBJME 1.2 | fall 2012 that light which others enjoy, if you confine your- some mission scenarios posed more problems than selves in a cavern, which the beams of the sun can- others, but eventually all “will assuredly give way to not penetrate. Be assured, that there is sufficient persevering labours.” evidence on this subject, if you seek to discover it. But if your love for truth is not sufficiently strong The power of the Holy Spirit. Carey to make you willing and strive for the discovery of then looked specifically at Burma. It was a truly evidence, God will probably leave you to be con- difficult situation in a number of ways, something tented with error. …therefore, to stimulate your that Carey knew intimately since his son Felix Carey minds to candid and energetic research, prize truth (1786–1822) had been a missionary there.25 But above all things.20 if a Burmese mission had not been at all feasible, Carey would never have encouraged Felix to go It was the “sufficient evidence” of Scripture that there in 1808 nor would the Serampore community led Adoniram and Ann Judson to espouse the Bap- have “persisted in it so long.” Moreover, Carey tist view on baptism, effectively igniting the Baptist believed that the Burmese government is “not movement in world mission. intolerant in religious things.” But when all was said and done, Carey believed that mission was God’s The “Right Stamp for great work. As he put it to Baldwin: “Success… Missionary Undertakings” does not depend on might nor on power, but on The Judsons’ love for the truth endeared them to the Spirit,” a clear reference to Zechariah 4:6, which the Serampore missionaries. This was surely part of had long been a favorite text with Carey when he what William Carey had in mind when he wrote in thought about the advance of the Kingdom of October of 1812 to the Welsh Baptist John Williams Christ. For instance, Carey had written in his classic (1767–1825), who was then pastoring in New York statement of missionary principles, An Enquiry Into City, that Adoniram Judson and Luther Rice were the Obligations of Christians, to Use Means for the “men of the right stamp.”21 This phrase seems to Conversion of the Heathens during the early 1790s: have stuck in Carey’s mind as an apt description of Adoniram. For four years later he told the American However the influence of the Holy Spirit may be Baptist Thomas Baldwin (1753–1825) that Adoni- set at nought, and run down by many, it will be ram was “a man of God, one of the right stamp for found upon trial, that all means which we can use, missionary undertakings.”22 The context of this sec- without it, will be ineffectual. If a temple is raised ond use of the phrase “right stamp” sheds important for God in the heathen world, it will “not be by light on Carey’s overall view of the Judsons’ mission. might, nor by power,” nor by the authority of the Baldwin had asked Carey about the feasibility of magistrate, or the eloquence of the orator; “but by the Judsons’ missionary labors in Burma.23 Carey my Spirit, saith the Lord of Hosts.”26 first of all noted that he and Baldwin, and by impli- cation the Judsons as well, lived in what had to be Both here and in the letter to Thomas Baldwin, regarded as “an eventful period” of world history in Zechariah 4:6 was used to express a pneumatologi- which the “gospel has entered nearly every coun- cal conviction central to the thinking of both Carey try” in the Orient. Carey was confident that behind and the circle of men who had sent him and the oth- this gospel advance was “the zeal of the Lord of the ers of the Serampore community to India: without hosts,” probably a reference to Isaiah 9:7, in which the gracious aid of the Holy Spirit, they could do God’s determination to establish the messianic king- nothing for God. Now, in the hands of some, such a dom is predicted.24 In this regard then, Carey did conviction might have induced a temper of passiv- not believe a mission to be “impracticable in any ity. But not so with Carey and his friends. In them it country.” The veteran missionary recognized that produced a deep confidence that as they gave them-

HAYKIN | 14-20 17 selves wholeheartedly to the work of God, God the Endnotes Holy Spirit would use their efforts to ultimately 1 This essay is to be published in Allen Yeh and Chris Chun, advance the reign of Christ.27 eds., Expect Great Things, Attempt Great Things: William Carey and Adoniram Judson, Baptist Mission Pioneers A Concluding Word (Studies in World Christianity, Vol. 1; Eugene, Oregon: When the Judsons eventually arrived in the Bur- Wipf and Stock, forthcoming). Used by permission. mese kingdom in July of 1813, Felix Carey and his 2 The ship on which the Judsons, along with their fellow wife were an immense help in getting the American missionaries Samuel (1785–1821) and Harriet (1793– missionaries settled in Rangoon.28 In the months 1812) Newell sailed to India. that followed, Felix was thrilled to have Adoniram 3 A reference to Luther Rice (1783–1836) and the other and Ann as missionary co-workers. As he wrote to Congregationalist missionaries, Gordon Hall (1784– his father a number of months later about the Jud- 1826), Samuel (1787–1869) and Roxana Nott, who had sons, “They are just cut out for the [Burmese] Mis- been commissioned with the Judsons. Luther Rice and sion,” an echo of his father’s statement about Judson the three others arrived on August 10. See William H. being of “the right stamp.” As Felix continued, “Mr. Brackney, Dispensations of Providence: The Journal and Judson has a splendid grasp of the [Burmese] lan- Selected Letters of Luther Rice (Rochester, New York: The guage and is the very colleague I wanted.”29 The mis- American Baptist Historical Society / Washington, D.C.: sionary partnership between the Judsons and Felix The George Washington University / Nashville, Tennes- Carey and his wife was not to last. In June of 1816, see: The Historical Commission, Southern Baptist Con- Carey, Marshman, and Ward told Thomas Baldwin vention, 1984), 68. and the other members of the mission board of the 4 Ann Judson, Letter to a friend, September 7, 1812, cited Triennial Convention that Felix had “gone into the Edward Judson, The Life of Adoniram Judson (New York: service of his Burman majesty.”30 More bluntly, and Anson D.F. Randolph and Company, 1883), 38–40. more famously, the elder Carey told his close friend 5 In actuality, the Serampore brethren appear to have made John Ryland, Jr. (1753–1825) back in England that it a matter of principle never to raise this issue with Pae- his son had “shrivelled from a missionary into an dobaptist guests. See Francis Wayland, A Memoir of the ambassador.”31 Life and Labors of the Rev. Adoniram Judson, D.D. (Boston: But Carey and his son were right about Judson Phillips, Sampson, and Co., 1853), I, 95. See also Carey’s and his wife. As the history of the American Baptist account of Judson’s thoughts about meeting Carey and his mission to Burma unfolded, it became quite obvious co-workers: Letter to John Williams, October 20, 1812, that this couple were indeed of the “right stamp.” It cited Leighton Williams and Mornay Williams, eds., Ser- was a stamp that bore the deep impress of the Spirit ampore Letters: Being the Unpublished Correspondence of of Jesus, well described by Adoniram himself as he William Carey and Others with John Williams 1800–1816 told Luther Rice what sort of men the Burmese Bap- (New York/London: G.P. Putnam’s Sons, 1892), 144. tist mission needed: 6 It bears noting that the Judsons did not speak to any of the Serampore Trio about this matter until they had reached a Humble, quiet, persevering men; men of sound, decision to become Baptists. See Adoniram Judson, Chris- sterling talents (though perhaps not brilliant,) of tian Baptism (Calcutta, 1813), [3]. For the letter, written decent accomplishments, and some natural apti- on August 27, in which they informed Carey, Marshman tude to acquire a language; men of an amiable, and Ward of their desire to be baptized, see Edwards Ste- yielding temper, willing to take the lowest place, to ane Wenger, compiled, The Story of the Lall Bazar Baptist be the least of all, and the servant of all; men who Church Calcutta (Calcutta: Edinburgh Press, 1908), 98. enjoy much closet religion, who live near God, 7 Ann Judson, Letter to her parents, February 14, 1813, in and are willing to suffer all things for Christ’s sake, Judson, Life of Adoniram Judson, 40. without being proud of it—these are the men.32 8 Both of these works were published in Salem, Massa-

18 SBJME 1.2 | fall 2012 chusetts. TheTwo Discourses were revised for a second 15 Christian Baptism, 76–77, n.‡, where reference is made edition that appeared in 1807 together with the let- to A Treatise of Baptism. For two studies of Danvers’ life ters to Baldwin. For Worcester’s life, see the biogra- and career, see G. Eric Lane, Henry Danvers: Contender for phy by his son, Samuel Melanchthon Worcester, The Religious Liberty (N.p.: The Fauconberg Press, 1972) and Life and Labors of Rev. Samuel Worcester, D.D. (Boston: Richard L. Greaves, Saints and Rebels. Seven Nonconform- Crocker and Brewster, 1852), 2 vols. For a brief sketch, ists in Stuart England ([Macon, Georgia]: Mercer Univer- see David W. Kling, “Worcester, Samuel” in Donald sity Press, 1985), 157–177. M. Lewis, ed., The Blackwell Dictionary of Evangelical 16 Christian Baptism, 70, n.*; 76–77, n.‡. The standard bio- Biography, 1730–1860 (Oxford, England: Blackwell graphical sketch of Gill is John Rippon, A Brief Memoir of Publishers, 1995), 2:1219. the Life and Writings of the late Rev. John Gill, D.D. (Repr. 9 Christian Baptism, 6, n.*; 14, n.*; 15, n.†; 33, n.*; 38, n.*; Harrisonburg, Virginia: Gano Books, 1992). For more 42, n.*; 57, n.*; 82, n.* recent studies of Gill and his theology, see George M. Ella, 10 This sermon was first preached in Calcutta on Septem- John Gill and the Cause of God and Truth (Eggleston, Co. ber 27. Carey judged it to be “a very excellent discourse” Durham: Go Publications, 1995); Michael A.G. Haykin, (Letter to John Williams, October 20, 1812, cited Wil- ed., The Life and Thought of John Gill (1697–1771): A Ter- liams and Williams, eds., Serampore Letters, 144), and centennial Appreciation (Leiden: E. J. Brill, 1997); and “the best sermon upon Baptism, that I ever heard” (Letter Timothy George, “John Gill” in his and David S. Dockery, to William Staughton, October 20, 1812, cited James D. eds., Theologians of the Baptist Tradition (Rev. ed.; Nash- Knowles, Memoir of Mrs. Ann H. Judson [2nd ed.; Lon- ville, Tennessee: Broadman & Holman, 2001), 11–33. don: Wightman and Cramp, 1829], 66). 17 Christian Baptism, 77, n.║ and 79, n.*, both of which cite 11 See Courtney Anderson, To the Golden Shore: The Life Stennett’s An Answer to Mr. David Russen’s Entitul’d Funda- of Adoniram Judson (Boston/Toronto: Little, Brown mentals without a Foundation, or a True Picture of the Anabap- and Company, 1956), 103–114. I have long considered tists (London, 1704). For the life and ministry of Stennett, Anderson’s Life of Adoniram Judson to be the best ever see especially “Some Account of the Life Of the Reverend written of the American missionary. I shall never forget and Learned Mr. Joseph Stennett” inThe Works Of the late the profound impression the book made upon me as I Reverend and Learned Mr. Joseph Stennett (London, 1732), read it one summer during the early 1990s at my brother- I, 3–36; R.L. Greaves, “Stennett, Joseph (1663–1713)” in-law’s cottage in Port Elgin, Ontario. in his and Robert Zaller, eds., Biographical Dictionary of 12 See Judson, Christian Baptism, 62, n.*. British Radicals in the Seventeenth Century (Brighton, Sus- 13 For a sketch of Austin’s life, see William B. Sprague, sex: The Harvester Press, 1984), III, 205–206; Allen Har- Annals of the American Pulpit: Congregationalists (New rington and Martha Stennett Harrington, “The Stennetts of York: Robert Carter and Brothers, 1857), 2:221–228. England” (http://www.blue-hare.com/stennett/tpgindex. 14 Christian Baptism, [p.3]. Luther Rice also profited by read- htm#prefixa; accessed October 22, 2011). ing this book: Brackney, Dispensations of Providence, 73. 18 Cited Sharon James, My Heart in His Hands: Ann Judson See the discussion of this book by Sharon James, “Abra- of Burma: a life with selections from her Memoir and letters ham Booth’s Defence of Believer’s Baptism by Immer- (Darlington, Co. Durham: Evangelical Press, 1998), 55. sion: A Summary” in Michael A.G. Haykin and Victoria 19 Life and Labors of the Rev. Adoniram Judson, I, 86. See also J. Haykin, eds., “The First Counsellor of Our Denomina- Adoniram Judson’s statement in this regard that he would tion”: Studies on the Life and Ministry of Abraham Booth now be regarded by his Congregationalist friends as “a (1734–1806) (Springfield, Missouri: Particular Baptist weak, despicable Baptist” (cited Wayland, Life and Labors Press, 2011), 132–162. Abraham Booth was described by of the Rev. Adoniram Judson, I, 102). Andrew Fuller, one who knew him well, as “the first coun- 20 Christian Baptism, 88. sellor of our denomination,” that is the English Baptists 21 Letter to John Williams, October 20, 1812, cited Williams (cited Ernest Payne, “Abraham Booth, 1734–1806”, The and Williams, eds., Serampore Letters, 145. Baptist Quarterly, 26 [1975–1976], 28). 22 Letter to Thomas Baldwin, September 10, 1816 (“Eng-

HAYKIN | 14-20 19 lish Baptist Mission”, The American Baptist Magazine and into an ambassador” (Chatterjee,Felix Carey, 114). For Missionary Intelligencer, 1 [1817–1818], 100). In the para- the remarkable problems associated with Felix being the graph following this remark Carey observes that Judson is Burmese ambassador, see Hall, “Felix Carey”, 484–491. “remarkably self-denying and prudent,” two characteristics 26 See, for example, William Carey, An Enquiry Into the Obli- Carey deemed vital for being a missionary. See also Wil- gations of Christians, to Use Means for the Conversion of the liam Carey, Letter to Thomas Baldwin, July 25, 1816The ( Heathens (Leicester, 1792), 78–79. American Baptist Magazine and Missionary Intelligencer, 1 27 This is well expressed by William Carey, Joshua Marsh- [1817–1818], 64), where he states that Judson is “a good man, and William Ward, Letter to U.S. Baptist Board of man and truly possesses the spirit of a missionary.” Missions, June 25, 1816 (“English Baptist Mission”, The 23 For what follows, see William Carey, Letter to Thomas American Baptist Magazine and Missionary Intelligencer, 1 Baldwin, September 10, 1816. [1817–1818], 186–187). 24 This phrase also occurs in 2 Kings 19:31 and Isaiah 37:32. 28 Hall, “Felix Carey”, 481. 25 For a biography of Felix Carey, see Sunil Kumar Chatter- 29 Cited S. Pearce Carey, William Carey (8th ed.; London: jee, Felix Carey (A Tiger Tamed) (Hooghly, West Bengal: The Carey Press, 1934), 320. Sunil Kumar Chatterjee, 1991). See also D.G.E. Hall, 30 Carey, Marshman, and Ward, Letter to U.S. Baptist Board of “Felix Carey”, The Journal of Religion, 12, no. 4 (Octo- Missions, June 25, 1816 (“English Baptist Mission”, 186). ber, 1932), 473–492. Hall documents the tumultuous 31 Cited Chatterjee, Felix Carey, 114. For the remarkable political situation, to which William Carey is presum- problems surrounding Felix being the Burmese ambas- ably alluding (“Felix Carey”, 477–480). When Felix sador, see Hall, “Felix Carey”, 484–491. assumed the post of Burmese ambassador to the Brit- 32 Letter to Luther Rice, November 14, 1816 The( American ish government in Calcutta, his father made the famous Baptist Magazine and Missionary Intelligencer, 1 [1817– remark that his son had “shrivelled from a missionary 1818], 185).

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