Barclay speaks of an outward redemption wrought for man by Christ in His crucified body, whereby we are made capable of salvation, and of an inward redemption wrought within us by the Spirit of Christ. “The first,” he says, “is the redemption performed and accomplished by Christ for us, in His crucified body, without us; the other is the redemption wrought by Christ in us, which no less properly is called and accounted a redemption than the former. The first, then, is that whereby a man as he stands in the fall, is put into a capacity of salvation, and hath conveyed unto him a measure of that power, virtue, spirit, life, and grace, that was in Christ Jesus, which, as the free gift of God, is able to counterbalance, overcome, and root out the evil seed, wherewith we are naturally, as in the fall, leavened. The second is that whereby we witness and know this pure and perfect redemption in ourselves, purifying, cleansing, and redeeming us from the power of corruption, and bringing us into unity, favour, and friendship with God. By the first of these two, we that were lost in Adam are so far reconciled to God by the death of His Son, while enemies, that we are put into a capacity of salvation, having the glad tidings of the Gospel of peace offered unto us; and God is reconciled unto us in Christ. By the second, we witness this capacity brought into act; whereby receiving, and not resisting, the purchase of His death, to wit, the light, Spirit, and grace of Christ revealed in us, we witness and possess, a real, true, and inward redemption from the power and prevalency of sin; and so come to be truly and really redeemed, justified, and made righteous, and to a sensible union and friendship with God. Thus He died for us, that He might redeem us from all iniquity; and thus we know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death. This last follows the first in order, and is a consequence of it, proceeding from it, as an _effect_ from its _cause_; for, as none could have enjoyed the last, without the first had been (such being the will of God); so also can none now partake of the first, but as he witnesseth the last. Wherefore, as to us, they are both causes of our justification; the first the _procuring efficient_, the other the _formal cause_.”[508]