...sinner that repenteth..

The question, however, is often asked, whether repentance must always precede faith. The very form of the question, as a few words will show, is misleading. If the true nature of repentance has been apprehended, the reader will see that it cannot be dissociated from faith. For what produces repentance? It is God's testimony, received in power, concerning me as a sinner. Somehow or other light has entered into my soul, and convicted me before God; I bow to all He says of me, as a lost sinner, in His Word. This faith -faith in God's Word as to the truth of my condition—must always be connected with repentance. The two things are indissolubly united. But the soul may remain in a state of repentance, if it may be so described, a long time before accepting God's further testimony as to His beloved Son; and it need scarcely be said that, as long as it thus continues, there will be no peace or liberty. Hence repentance in such a case precedes faith toward the Lord Jesus Christ, and this is undoubtedly the general order of the soul's experience.

We say the general order, for it cannot be denied that there would seem to be many exceptions. Repentance is so little preached, and the forgiveness of sins, or, in other cases, eternal life, without even raising the question of sin, is so often pressed upon souls especially in so-called revival preaching—that many appear to be converted with scarcely any exercise as to the state of their souls before God, almost without ever having had the burden of sin upon their conscience. Fully granting that there are genuine cases of this kind, it yet must be said that all such will have conscience work as to sin sooner or later. With them, what answers to repentance will undoubtedly follow after their conversion. But the divine order is repentance toward God first, and then faith toward the Lord Jesus Christ; and wherever the truth of the gospel is proclaimed according to God, this order will be maintained in the experience of souls. Take, for example, the epistle to the Romans, which in an especial manner presents the gospel. In the first place, after unfolding his theme, the Apostle proves that all have sinned, and come short of the glory of God; then—but not till then—he expounds the provisions of God's grace for the sinner's guilt, and thereon he proceeds to explain how God has met also the sinner's state as well as the sinner's guilt. We do not here enter into this, beyond calling attention to the fact that the demonstration of our guilt precedes his description of how God has set forth Christ Jesus as a propitiation through faith in His blood.