As the doctrine of the Quakers, with respect to redemption, differs from that which generally obtains, I shall allot this chapter to an explanation of the distinctions, which the Quakers usually make upon this subject.
The Quakers never make use of the words "original sin," because these are never to be found in the sacred writings. They consider man, however, as in a fallen or degraded state, and as inclined and liable to sin. They consider him, in short, as having the seed of sin within him, which he inherited from his parent Adam. But though they acknowledge this, they dare not say, that sin is imputed to him on account of Adam's transgression, or that he is chargeable with sin, until he actually commits it.
As every descendant, however, of Adam, has this seed within him, which, amidst the numerous temptations that beset him, he allows sometime or other to germinate, so he stands in need of a Redeemer; that is, of some power that shall be able to procure pardon for past offences, and of some power that shall be able to preserve him in the way of holiness for the future. To expiate himself, in a manner satisfactory to the Almighty, for so foot a stain upon his nature as that of sin, is utterly beyond his abilities; for no good action, that he can do, can do away that which has been once done. And to preserve himself in a state of virtue for the future, is equally out of his own power, because this cannot be done by any effort of his reason, but only by the conversion of his heart. It has therefore pleased the Almighty to find a remedy for him in each of these cases. Jesus Christ, by the sacrifice of his own body, expiates for sins that are past, and the spirit of God, which has been afforded to him, as a spiritual teacher, has the power of cleansing and purifying the heart so thoroughly, that he may be preserved from sins to come.
That forgiveness of past sins is procured by the sacrifice of Jesus Christ, is obvious from various passages in the holy scriptures. Thus the apostle Paul says, that Jesus Christ [44] "was set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past through the forbearance of God." And in his epistle to the Colossians he says, [45] "In whom we have redemption through his blood, even the forgiveness of sins." This redemption may be called outward, because it has been effected by outward means, or by the outward sufferings of Jesus Christ; and it is considered as putting men, in consequence of this forgiveness, into the capacity of salvation. The Quakers, however, attribute this redemption wholly to the love of God, and not to the impossibility of his forgiveness without a plenary satisfaction, or to the motive of heaping all his vengeance on the head of Jesus Christ, that he might appease his own wrath.