But pain and death are not in this way efficacious for salvation, unless they be accompanied by a faith which lays hold of the covenant and promise of life made and ratified from the beginning by God, and which looks for the fulfilment in the world to come. Those who, having this faith, do good works are God's elect, who live again at the first resurrection, to die no more. The rest of mankind, although they go through suffering and death, and although their {112} sufferings are not without effect in forming their spirits for immortality (such is the virtue of the sacrifice of the Son of God "for the sins of the whole world"), rise to be judged for their unbelief and unrighteousness, and to be condemned to undergo a second death. The Lamb slain is appointed to execute the judgment and take vengeance on the unrighteous. What better title could there be for his undertaking this "strange work" (Isa. xxviii. 21), than his having so cruelly and unjustly suffered at the hands of sinful men? Yet the portions of Scripture we have had under consideration necessitate the conclusion that the consecration of the way to life through death by the death of the Son of God, which applies to the death of believers, applies also to the second death of unbelievers; so that this death also is followed by life. But here a difficulty presents itself which needs explanation. Although Scripture speaks of a first resurrection and a second death, it makes no mention of a _second resurrection_. This, I think, may be accounted for as follows.