Truth of fact, and ideal truth, are not opposed to each other. F. W. Robertson, Lectures and Addresses, 256—“When the agriculturist sees a small, white, almond‐like thing rising from the ground, he calls that an oak; but this is not a truth of fact, it is an ideal truth. The oak is a large tree, with spreading branches and leaves and acorns; but that is only a thing an inch long, and imperceptible in all its development; yet the agriculturist sees in it the idea of what it shall be, and, if I may borrow a Scriptural phrase, he _imputes_ to it the majesty, and excellence, and glory, that is to be hereafter.” This method of representation is effective and unobjectionable, so long as we remember that the force which is to bring about this future development and perfection is not the force of unassisted human nature, but rather the force of Christ and his indwelling Spirit. See Philippi, Glaubenslehre, v, 1:201‐208. Gore, Incarnation, 224—“’Looking at the mother,’ wrote George Eliot of Mrs. Garth in The Mill on the Floss, ‘you might hope that the daughter would become like her—which is a prospective advantage equal to a dowry—the mother too often standing behind the daughter like a malignant prophecy: Such as I am, she will shortly be.’ George Eliot imputes by anticipation to the daughter the merits of the mother, because her life is, so to speak, of the same piece. Now, by new birth and spiritual union, our life is of the same piece with the life of Jesus. Thus he, our elder brother, stands behind us, his people, as a prophecy of all good. Thus God accepts us, deals with us, ‘_in the Beloved_,’ rating us at something of his value, imputing to us his merits, because in fact, except we be reprobates, he himself is the most powerful and real force at work in us.” 5. Relation of Justification to Union with Christ and the Work of the Spirit. A. Since the sinner, at the moment of justification, is not yet completely transformed in character, we have seen that God can declare him just, not on account of what he is in himself, but only on account of what Christ is. The ground of justification is therefore not, (_a_) as the Romanists hold, a new righteousness and love infused into us, and now constituting our moral character; nor, (_b_) as Osiander taught, the essential righteousness of Christ’s divine nature, which has become ours by faith; but (_c_) the satisfaction and obedience of Christ, as the head of a new humanity, and as embracing in himself all believers as his members.