(2.) We shall now consider how the Spirit works repentance unto life, which is principally insisted on in this answer. This is said to be done by the word of God; not by the law without the gospel, but by them both, in which one is made subservient to the other. The law shews the soul its sin, and the gospel directs him where he may find a remedy; one wounds and the other heals; _the law enters_, as the apostle expresses it, _that the offence might abound_, Rom. v. 20. but the gospel shews him how _grace_ does _much more abound_, and where he may obtain forgiveness, by which means he is kept from sinking under that weight of guilt that lies on his conscience. And it leads him to hate and abstain from sin, from those motives that are truly excellent; for which reason it is called evangelical repentance. Now that we may better understand the nature thereof, we shall consider; how it differs from that which we before described, which arises only from that conviction of sin, which is by the law, which a person may have, who is destitute of this grace of repentance, which we are speaking of. Repentance, of what kind soever it be, contains in it a sense of sin: but if it be such a sense of sin, that the unregenerate person may have, this includes little more in it than a sense of the danger and misery which he has exposed himself to by sins committed. The principal motives leading hereunto, are the threatenings which the law of God denounces against those that violate it. Destruction from God is a terror to him; if this were not the consequence of sin, he would be so far from repenting of it, that it would be the object of his chief delight. And that guilt, which he charges himself with, is principally such, as arises from the commission of the most notorious crimes, which expose him to the greatest degree of punishment: whereas, repentance unto life brings a soul under a sense of the guilt of sin, as it is contrary to the holy nature and law of God, which the least, as well as the greatest sins, are opposed to, and contain a violation of. And therefore he charges himself, not only with open sins, which are detestable in the eyes of men; but secret sins, which others have little or no sense of; sins of omission, as well as sins of commission; and he is particularly affected with the sin of unbelief, inasmuch as it contains a contempt of Christ, and the grace of the gospel. And he is not only sensible of those sins which break forth in his life; but that propensity of nature, whereby he is inclined to rebel against God; so that this sense of guilt, in some respects, differs from that which they are brought under, who are destitute of saving repentance.