http://books.google.com/books?pg=PA11&dq=augustus%20toplady%20calvinism%20church%20of%20england&ei=CHbgTILcHIWglAeBiq2YAw&ct=result&id=ybYOAAAAIAAJ&output=text
The stubborn facts of the English Reformers and their Calvinistic views, contrary to Arminianism and worse:
"The Calvinism, both of our reformers, and of our Church, stands unimpeached, for any thing that either you, sir, or your Heylin, have proved to the contrary. However, supposing (not granting) that you even had so far made good your point, as to have evinced, that some of our reformers were not altogether such consistent Calvinists, as yet their works prove them to have been; still this argument would not have been decisive. Not the sermons and private writings even of our reformers themselves, are to be taken for authentic tests of our established doctrines as a Church: but those stubborn things, called Articles and Homilies, which have received the sanction of law, and the stamp of public authority. These stubborn things (for such they are) still remain, blessed be God, to stare some certain folks in the face, and to demonstrate the glaring apostacy of such as fay they are Jews, and are not, but are found liars."
Toplady's strong view on sin and depravity, affixed to Edwardsean and Reformed propensities--suspended under Mary--but re-elevated under Elizabeth 1 and James 1.
"You say too little, when you tell us, that this catechism `speaks in pretty high terms of election and predestination." It speaks of thole doctrines in terms the highest and the strongest: as also of original sin; the utter impotence of man's will, by nature, in spiritual things; the eternity and immutability of God's decrees; the absolute freeness of Justification; and the efficaciousness of divine grace, by which (as the very words are) "we are made to do those good works, which God had appointed for us to walk in." I shall only add one or two very remarkable particulars, concerning this excellent catechism. 1. It was published the very next year after the framing and setting forth our Church articles: and therefore may be considered as a profesied explication and enlargement of them. 2. I have good reason to believe, that, during the short remainder of king Edward's reign, it was usually prefixed to and bound up with those articles. 3. It was prefaced by the king himself, with an authoritative epistle of recommendation, strictly enjoining and commanding,' All schoolmasters whatsoever within his dominions, as they did reverence his authority, and would avoid his royal displeasure, to teach this catechism, diligently and carefully, in all and every their schools, that so the youth of the kingdom might be settled in the grounds of true religion, and furthered in God's worship."
Toplady's conclusion re: the reign of Edward VI, p.53:
"I think, it is sufficiently plain, that Arminianism had no footing in the Church of England, while headed by our English Josiah."
Toplady on the Elizabethan period, p. 58:
"Every man, who has eyes to read, must see, that, at the restoration of the Church of England, under queen Elizabeth, the Church was Calvinistic, as to doctrinals. Else, where had been either the necessity, or the propriety, of presenting such a petition as this, craving liberty and indulgence to those, who differed from the heads of the Church, only in not believing the absolute predestination of evil? Nothing can be more evident, than the bishops and clergy, to whom that petition was addressed, believed the predestination of all actions and events whatever, evil as well as good ; otherwise, the petitioners would never have thought themselves in danger for not believing it."
Toplady and the 1595 Lambeth Articles, p.62-68, including the Calvinism of Archbishop Whitgift:
"Exit come the celebrated Lambeth articles. These you labour, with all your might, to depreciate: and good reason why; because the testimony, they bear, to the avowed Calvinism of the prelates, and other eminent clergymen, who agreed upon them, is too glaring and full to the point. I shall give some account of these famous articles, in the words of an historian already referred to, whose signal opportunities of information, and, above all, whose transparent integrity, entitle him to the esteem of all parties. `Now also began some opinions about predestination, free-will, perseverance, &c. much to trouble both the schools and pulpit:' [i.e. in the year 1595.] " whereupon, archbishop Whitgift, out of his Christian care to propagate the truth, and suppress the opposite errors, caused a solemn meeting of many grave and learned divines, at Lambeth: where, besides the archbishop, Richard Bancroft, bishop of London ; Richard Vaughan, bishop elect of Bangor; Humphrey Tindal, dean of Ely; doctor Whitaker, queen's professor in Cambridge, and others, were assembled. These, after..."
"I shall subjoin the account given by Dr. Edwards, of these celebrated Lambeth articles: who, after
* The queen was enraged with Baroe, for his impudence and ingratitude, shown in his presuming to preach against the Calvinistical doctrine; Strype, p. 464, 46c, and so was the archbishop,, who was Hutton, archbishop of York, p. 476. The articles, for which this French Semi-pelagian was accused, were chiefly four. Strype, betting setting them down, as I have cited them above, adds : `The archbishop of Canterbury, in the letter to the vice-chancellor of the university, when he sent Dr. Tindal and Dr. Whitaker back from Lambeth with these articles, professed, that he thought them to be true, and correspondent to the doctrine profest in the Church of England, and established by the laws of the land. And again, in his letter to Dr. Nevil, master of Trinity college, he asserts the proportions to be undoubtedly true, and not to be denied of any found divine. Matthew Hutton, archbishop of York, in the close of his letter to archbishop Whitgift, adds these words, * Ha theses ex sacris literis, vel aperte colligi,
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