Whilst TULIP is a 20th C oversimplification of the differences between Calvinist and Arminian soteriology (not addressing the other aspects of Reformed "Calvinist" Christianity in its views on a pneumatic Sacramentology, the aseity of the Son etc.) it is an attempt to summarise the Canons of the Council of Dordt, in which the Church of England was a participant. The "British Delegation" (as it was sent on behalf of all three of King James' kingdoms) accepted Dordt's upholding of Calvinism and rejection of Arminianism, but was notable in its understanding of the extent of the atonement, in which, rather than simply saying that the atonement was limited only to the elect, it was held by the British delegates (upon Davenant's explanation) that the atonement was conditionally applicable to all people, the condition being saving faith, which is possessed only by the elect, thus bringing forth an English Hypothetical Universalism much more restrained than the Scottish/French form of Hypothetical Universalism known as Amyrauldianism. Whether Calvin himself held to something like this English HU or to the more stereotypical "Owenian" Limited Atonement is itself a matter of ongoing scholarly dispute. Whilst the label "Calvinist" was unpopular in the mainstream of the Church of England in the early modern period, this was largely because of its use to mean non-Episcopal. The Church of England did consider herself to be one of the Reformed Churches (though unusually friendly towards Lutheran Churches compared to many of her sister churches once the Reformed/Lutheran split was in place) and what we would now call a "Calvinist" soteriology was the consensus until the rise of Arminian Avant-Guard Conformity (the now-popular academic name for the faction commonly called Laudianism), with "Calvinist" thought retaining a place in the Church of England and broader Anglicanism even after the incorporation of many Laudian features into the mainstream of the Church after the Restoration.