This paper will attempt to show specifically the ways in which the Calvinistic Baptists of the late seventeenth century sought to differentiate themselves from their fellow dissenters while still affirming their similarities.
I will then conclude with a summary statement of the themes present in those differences and, perhaps, what the Calvinistic Baptists saw as the distinctive foci that made them the most faithful adherents to the Christian faith.
Regular" or Calvinistic Baptist churches in Nova Scotia and New Brunswick underwent some significant changes in the first half of the nineteenth century.
If Goodwin could help us hear the women who were marginalized by Elder, the dissidents who were expelled by Crandall, and the long-suffering Baptists who were bored by Tupper, we would likely have quite a more dynamic perspective on what was important to the Calvinistic Baptists of Nova Scotia and New Brunswick.
In America, the so-called First Great Awakening divided Calvinistic Baptists between Regulars and Separates, less over the need for conversion of all church members than over the nature of that conversion and its related "religious affections.
For these Calvinistic Baptists, election was as certain as the atonement of Christ was limited.
In 1946, historian George Levy wrote The Baptists of the Maritime Provinces, 1753-1946 to help his denomination celebrate its fortieth anniversary as a union of Arminian and Calvinistic Baptists.
In 1846, the Calvinistic Baptists of Nova Scotia and New Brunswick joined their respective denominational institutions to create a convention in order to build denominational structures cooperatively.
William Brackney writes "that although most Six Principle Baptists were Arminians, some Calvinistic Baptists, especially the Welsh and German, also practiced [dual] laying on of hands," in keeping with the six-fold list of doctrines in Hebrews 6:1-2.
32) In another sense Fuller created a theological scenario that allowed Calvinistic Baptists to continue using the language of election while extending its boundaries considerably.
The devotion of the concluding sections of the 1644 Confession (51) to the civil magistracy is not surprising given that the whole exercise arose out of a false identification of Calvinistic Baptists
with Anabaptists, charging them with disclaiming the magistracy, "denying to assist them either in persons or in purse in any of their lawful commands.
Most directly, the General Baptists adopted the idea of general atonement, hence their name "General" as opposed to the later developing Calvinistic Baptists
labeled "Particular" due to their emphasis upon particular atonement.
Whether all Baptists considered it of equal authority with baptism is highly debatable, but it is not debatable that General Baptists, Calvinistic Baptists
, and Separate Baptists at various time practiced "this rite.
First, while they affirmed their concern for education, these staunchly Calvinistic Baptists
were opposed to the idea of "sectarian colleges"--Baptist, Presbyterian, and others--since that implied that "our distinct views of church government, of gospel doctrine and gospel ordinances, are connected with human sciences, a principle which we cannot admit.
Those who attended were members of the unions from across Canada hat had their roots in the Regular or Calvinistic Baptists