With these observations and qualifications we may assent to much that is said by Whiton, Divine Satisfaction, 64, who distinguishes between forgiveness and remission: “Forgiveness is the righting of disturbed personal relations. Remission is removal of the consequences which in the natural order of things have resulted from our fault. God forgives all that is strictly personal, but remits nothing that is strictly natural in sin. He imparts to the sinner the power to bear his burden and work off his debt of consequences. Forgiveness is not remission. It is introductory to remission, just as conversion is not salvation, but introductory to salvation. The prodigal was received by his father, but he could not recover his lost patrimony. He could, however, have been led by penitence to work so hard that he earned more than he had lost. “Here is an element in justification which Protestantism has ignored, and which Romanism has tried to retain. Debts must be paid to the uttermost farthing. The scars of past sins must remain forever. Forgiveness converts the persistent energy of past sin from a destructive to a constructive power. There is a transformation of energy into a new form. Genuine repentance spurs us up to do what we can to make up for time lost and for wrong done. The sinner is clothed anew with moral power. We are all to be judged by our works. That Paul had been a blasphemer was ever stimulating him to Christian endeavor. The faith which receives Christ is a peculiar _spirit_, a certain moral activity of love and obedience. It is not mere reliance on what Christ was and did, but active endeavor to become and to do like him. Human justice takes hold of _deeds_; divine righteousness deals with _character_. Justification by faith is justification by spirit and inward principle, apart from the merit of works or performances, but never without these. God’s charity takes the will for the deed. This is not justification by outward conduct, as the Judaizers thought, but by the godly spirit.” If this new spirit be the Spirit of Christ to whom faith has united the soul, we can accept the statement. There is danger however of conceiving this spirit as purely man’s own, and justification as not external to the sinner nor as the work of God, but as the mere name for a subjective process by which man justifies himself. B. Scripture use of the special words translated “justify” and “justification” in the Septuagint and in the New Testament.