Furthermore, were we to reason upon this matter at all, every consideration would lead us to the conclusion that the inference of our opponents is not correct. In the first place, redemption is not yet fully completed in the case of any individual. In the second place, the Scripture says we have (are to have) redemption through his _blood_ (Col. 1:14). But his blood, it is generally supposed, was shed upon Friday, and, therefore, it is not impossible that the hallowing of that day would more suitably commemorate redemption than that of any other day. In the third place, it was proved at length in a former article, that if creation was suitably commemorated by a day of rest, redemption, which is an event entirely opposite in its character, would naturally be celebrated by some institution of an entirely different nature. In other words, the Sabbath inculcates cessation from labor by the indulgence of inaction, while all the events connected with the resurrection of Christ rendered inactivity impossible. But finally, we are not left, in a matter of this significance, to the unreliable decisions of the human mind. Not only is it true that God has never appointed a day of septenary inactivity, as the Heaven-chosen memorial of the resurrection of the divine Son of God; but it is also true that God himself, in the exercise of a wisdom which will hardly be impugned by finite beings, has selected an institution entirely different from that under consideration for the illustration of that phase of the work of redemption which was seen in the resurrection of Christ. Says the great apostle to the Gentiles: “Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Rom. 6:4, 5. “Buried with him in baptism, wherein also we are risen with him through the faith of the operation of God, who hath raised him from the dead.” Col. 2:12. Baptism, that is, Bible baptism, or the immersion of the individual beneath the water, most forcibly commemorates the death of our Lord. As the administrator lowers the body of the passive subject beneath the yielding wave, by the very necessity of the case, breathing is, for the time, suspended, and the person, as nearly as may be while in life, as he lies motionless in the hands of the individual to whom he has committed himself in the exercise of an act of faith, shadows forth the death and burial of his Lord in a most impressive manner. As he rises, also, from that position, and, proceeding to the shore, unites once more with the throng of living beings who surround him, he most forcibly illustrates the coming back again of our Lord from death and the grave to a life of infinite activity and glory.