Thus we learn, that it is not any mere dispensation of Providence which necessarily brings men to that knowledge and faith which are needful for salvation. It is true, that God does bless the endeavours of the willing mind whenever he sees them; but the mind is not necessarily made willing because it suffers, any more than a child is necessarily made more compliant by the punishment which is inflicted. Some substances harden whilst others melt under the fire. Thus some souls are only confirmed in sin by the events which are instrumental in recovering others from it. For this he must be quickened by the power of God, he must have an entirely different sense imparted to him from the mere feeling of the misery of an evil course, or the afflictions of life; he must be convinced of his own desperate state in the sight of God, and of the need of that sacrifice which the Saviour has wrought out, before that good work is really begun, which, it is promised, shall be carried on till the day of Jesus Christ. So far, then, from the common notion, that the sufferings of our life will atone for its offences, those sufferings have no connexion whatever with our state hereafter, except as they may have been a means of bringing us to seek that sacrifice by whom alone any of our sins can be pardoned. But to return to Jolin’s history. In the visit of the 25th, he was again led to a consideration of the only sacrifice for man’s transgression, particularly as it is exhibited in the fifty-third chapter of Isaiah. In this portion of Scripture he learnt more exactly the cause for which Jesus Christ came on the earth, and became a man of sorrows, and acquainted with grief:—“Surely he hath borne our griefs, and carried our sorrows.” “He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray: we have turned everyone to his own way; and the Lord hath laid on him the iniquity of us all.” Other passages of Scripture, connected with this subject, and pointing out the love of God as the first cause of man’s salvation, were also explained to him, as, Rom. v. 8, “While we were yet sinners, Christ died for us.” And in connexion with this, Ephes. ii. 4, 5, “God, who is rich in mercy, for his great love wherewith he loved us even when we were dead in sin, hath quickened us together with Christ.” And, Rom. viii. 1, “There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.” The being in Christ Jesus, and the nature of faith, by which alone he could apply the merits and sufferings of the Saviour, were now, as they were continually, dwelt upon.