The principle of one being representing another runs throughout the whole of the dispensations of God to men. We have already stated that the atonement was vicarious, and this is the foundation of Christianity. The whole mission of the Savior was a work based on the law of substitution in another respect. He came as the representative of the Father. He represented neither himself nor his own doctrine. "My doctrine is not mine, but his that sent me. If any man will do his (the Father's) will, he shall know of the doctrine, whether it be of God, or whether I speak of myself", (John vii, 16, 17). How often He announced, in the meekness of his spirit, "I came not to do my own will, but the will of my Father who sent me." He was the substitute, deputy or representative of that Great Being who, after his baptism in water, at the hands of John, to "fulfill all righteousness," proclaimed him his Son. So is the law of substitution exhibited in the sending forth of the ancient disciples. They were the representatives of Jesus Christ, to perform His work, not their own. Neither had they power to do any work save it was in His name, so that through them as His deputies or substitutes, did He accomplish His purposes. So emphatically did they represent Him that those who rejected them committed the rebellious crime, in that act, of rejecting Him, and consequently of rejecting the Father also. Thus it will be seen that substitution runs through the whole superstructure of genuine Christianity, and cannot be consistently cast aside or even treated slightingly. The first object of baptism is that the repentant believer receiving it may obtain a remission of sins. If this be the result sought and gained by obedience to this law in the case of a living person, so must it be in the cases of the dead who receive this ordinance by the law of substitution. Paul says we are buried with Christ "by baptism into his death; that like as Christ was raised from the dead by the glory of the {183} Father, even so we also should walk in newness of life", (Rom. vi, 4). Thus, in connection with the baptism for the remission of sins, the disciple engages to refrain from evil-doing in future, by adopting a "newness of life." So also do the spirits of the departed, whom Peter informs us had the Gospel preached unto them, that they, might reform, by "living according to God."