Of these two kinds of redemption, the outward and the inward, of which the latter will be the subject of our consideration, it may be observed, that they go hand in hand together[50].  St. Paul has coupled them in these words:  “for if, when we were enemies, we were reconciled to God by the death of his son, much more, being reconciled, we shall be saved by his life;” that is, by the life of his spirit working inwardly in us.—­And as they go together in the mind of the apostle, so they go together as to the benefit of their effects.  For, in the first place, the outward redemption takes place, when the inward has begun.  And, secondly, the outward redemption, or the sufferings of Jesus Christ, which redeem from past sins, cannot have any efficacy till the inward has begun, or while men remain in their sins; or, in other words, no man can be entitled to the forgiveness of sins that have been committed, till there has been a change in the inward man; for St. John intimates, that [51]the blood of Christ does not cleanse from sin, except men walk in the light, or, to use an expression synonymous with the Quakers, except men walk in the spirit.

[Footnote 50:  Rom, 5. 10.]

[Footnote 51:  John I. 6.7.]

SECT.  III.

Inward redemption, which thus goes on by the operation of the Holy Spirit, has the power of producing a new birth in men—­This office of the spirit acknowledged by other Christians—­Monro—­Hammond—­Locke—­It has the power also of leading to perfection—­Sentiments of the Quakers as to perfection—­and of the ever memorable John Hales—­Gell—­Monro —­This power of inward redemption bestowed upon all.

The sufferings then of Jesus Christ, having by means of the forgiveness of past sins, put men into a capacity for salvation, the remaining part of salvation, or the inward redemption of man, is performed by the operation of the Holy Spirit; of which, however, it must be remembered, that a more plentiful diffusion is considered by the Quakers to have been given to men after the ascension of Jesus Christ, than at any former period.

The nature of this inward redemption, or the nature of this new office, which it performs in addition to that of a religious teacher, may be seen in the following account.

It has the power, the Quakers believe, of checking and preventing bad inclinations and passions; of cleansing and purifying the heart; of destroying the carnal mind; of making all old things pass away; of introducing new; of raising our spiritual senses, so as to make us delight in the things of God, and to put us above the enjoyment of earthly pleasures.  Redeeming thus from the pollutions of the world, and leading to spiritual purity, it forms a new creature.  It produces the new man in the heart.  It occasions a man by its quickening power to be born again, and thus puts him into the way of salvation. [52] “For verily I say unto thee, says Jesus Christ to Nicodemus, except a man be born again, he cannot see the kingdom of God.”