'Grace must be acknowledged to accompany the outward means of repentance': Tillotson against 'irresistible grace'

From Tillotson's sermon 'The Danger of Impenitence, Where the Gospel is Preached', on the text Matthew 11:21-22, refuting the doctrine of irresistible grace. He does so on the grounds that sufficient grace always accompanies the "outward means of repentance", as opposed to the Calvinist notion that, without irresistible grace, the outwards means of repentance were not a means of grace unto repentance. In other words, each time the call to repentance is heard in the reading of the Scriptures, the praying of the liturgy, or preaching from the pulpit, grace truly accompanies such call, sufficient for authentic repentance.

What Repentance is here spoken of; whether a meer external and Hypocritical Repentance in shew and appearance only, or an inward and real and sincere Repentance ...

The Reason of this doubt depends upon the different Theories of Divines, about the sufficiency of Grace accompanying the outward Means of Repentance, and whether an irresistible degree of God's Grace be necessary to Repentance: for they who deny sufficient Grace to accompany the outward Means of Repentance, and assert an irresistible degree of God's Grace necessary to Repentance, are forced to say, that our Saviour here speaks of a meer External Repentance: because if he spake of an inward and sincere Repentance, then it must be granted, that sufficient inward grace did accompany the Miracles that were wrought in Chorazin and Bethsaida, to bring men to Repentance; because what was afforded to them, would have brought Tyre and Sidon to Repentance. And that which would have effected a thing, cannot be denyed to be sufficient; so that unless our Saviour here speaks of a meer External Repentance, either the outward Means of Repentance, as Preaching and Miracles, must be granted to be sufficient to bring men to Repentance, without the inward Operation of God's Grace upon the Minds of Men; or else a sufficient degree of God's Grace must be acknowledged to accompany the outward Means of Repentance. Again, if an irresistible degree of Grace be necessary to true Repentance, it is plain, Chorazin and Bethsaida had it not, because they did not repent; and yet without this Tyre and Sidon could not have sincerely repented; therefore our Saviour here must speak of a meer External Repentance. Thus some argue, as they do likewise concerning the Repentance of Nineveh, making that also to be meerly External, because they are loath to allow true Repentance to Heathens.

But it seems very plain, that our Saviour does speak of an inward and true and sincere Repentance; and therefore the Doctrines that will not admit this, are not true. For our Saviour speaks of the same kind of Repentance, that he upbraided them with the want of in the verse before the Text. Then began he to upbraid the Cities wherein most of his mighty works were done, because they repented not, that is because they were not brought to a sincere Repentance by his Preaching, which was confirmed by such great Miracles. 'Tis true indeed, he mentions the outward signs and expressions of Repentance, when he says They would have repented in sackcloth and ashes; but not as excluding inward and real Repentance, but supposing it, as is evident from what is said in the next Verse, It shall be more tolerable for Tyre and Sidon at the day of Judgment, than for you: for tho' an external and hypocritical Repentance, may prevail with God to put off temporal Judgments, yet surely it will be but a very small, if any mitigation of our Condemnation at the day of Judgment: so that the Repentance here spoken of cannot, without great violence to the scope and design of our Saviour's Argument, be understood only of an external shew and appearance of Repentance ...

The sum of what I have said is this, That if no Man does, nor can repent, without such a degree of God's Grace as cannot be resisted, no Man's Repentance is commendable, nor is one Man's Impenitence more blameable than anothers; Chorazin and Bethsaida can be in no more fault for continuing Impenitent, than Tyre and Sidon were. For either this irresistible Grace is afforded to men or not: if it be, their Repentance is necessary, and they cannot help it; if it be not, their Repentance is impossible, and consequently their Impenitence is necessary, and they cannot help it neither.

Why I support the ordination of women: a High Church reflection

A number of commenters on this blog have asked about my occasional expressions of support for the ordination of women to all three orders. With some hesitation, I have decided to post a summary of my own views on this matter. The hesitation is because I have sought on this blog to focus on issues and themes which can unify those who identify with or have respect (grudging or otherwise!) for what we might term 'classical' Anglicanism (the Anglicanism of the Formularies and - yes - of the Old High Church tradition). Some oppose the ordination of women (and I have friends and colleagues who do so, Anglo-Catholic, High Church, and Reformed Evangelical). Some of us support it (again, friends and colleagues covering a wide range of theological traditions). Below, I have organised my thinking around 5 points (needless to say, no reference to Dort is implied). 1. The Declaration for Subscription required of clergy in the Church of Ireland states: (6) I promise to submit ...

How the Old High tradition continued

Charles Gore's 1914 letter to the clergy of his diocese, ' The Basis of Anglican Fellowship ', can be regarded as a classical expression of the Prayer Book Catholic tradition. A key part of the letter - entitled 'Romanizing in the Church of England' - addressed the "Catholic movement", questioning beliefs and practices within it which tended to "a position which makes it very difficult for its extremer representatives to give an intelligible reason why they are not Roman Catholics". Gore provides the outlines of an alternative account and experience of catholicity within Anglicanism, defined by three characteristics. What is particularly interesting about these characteristics is their continuity with the older High Church tradition. Indeed, the central characteristic as set out by Gore was integral to High Church claims over centuries: To accept the Anglican position as valid, in any sense, is to appeal behind the Pope and the authority of t...

1928 practices and the 1979 book: unthinking conservatism or popular piety?

Those responsible for Earth & Altar - a new blog emanating from a group within TEC - are to be congratulated for an excellent contribution to wider Anglican discussion and debate. The commitment to "an expansively conceived credal orthodoxy as fully compatible with LGBTQ inclusion, gender equality, and racial justice" is an important part of a wider retrieval of creedal orthodoxy within what we might call the post-liberal generation. It is in this spirit that I want to respond to a recent post on the site by Andrew McGowan , Dean of the Berkeley Divinity School at Yale and Professor of Anglican Studies at Yale Divinity School. Against the background of another round of "ill-defined" liturgical revision in TEC, he understandably urges that a fuller reception of the 1979 BCP should occur before further reforms. In doing so, however, he takes aim at what he describes as "clinging to the ritual structures of 1928" while using the text of 1979. We ...

laudable Practice

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