and abominable is declared to be effected by "the second
death."

I have now completed the argument respecting man's immortality which I
proposed to found upon the words of Scripture. I have argued on the
hypothesis that for this purpose the Scriptures are trustworthy and
sufficient, and I have admitted that we {118} can know nothing for
certain concerning our immortality apart from the declared will of "Him
who alone hath immortality" (1 Tim. vi. 16). Accordingly, Scripture
must be consulted in order to learn what God has willed respecting the
destiny of man. The principal result of this inquiry is, that by the
will of God righteousness and salvation are so inseparably connected
that only as being personally righteous can man be saved and partake of
immortality. The question, therefore, as to the immortality of all men
resolves itself into inquiring whether, and by what means, all men are
made righteous. Arguments relating to this inquiry may be said to
constitute the whole of this Essay. I am prepared to expect that it
will be objected to these arguments that they are _new_, and on this
account that the conclusions drawn from them are not _true_. I admit
the validity of this inference if the arguments and conclusions are
really new, but I maintain that in so far as they are founded upon, and
correctly supported by, Scripture, they cannot be new, because we must
not suppose that the Scriptural doctrine of man's salvation was not
fully understood before these days--for instance, in the days of
primitive Christianity. As the objection on the ground of newness
cannot be sustained, the only course left to the objector is to examine
the arguments, for the purpose of ascertaining whether they are sound
and strictly Scriptural.

{119}

I think, however, it is possible that Scriptural doctrine, as taught
originally by prophets, apostles, and apostolic men, may have become so
obscured and mixed up with human traditions and accretions, that
bringing it again to light would appear like promulgating new doctrine.
This remark leads me to state on what authorities I have chiefly relied
in the composition of this Essay. I may say at once that my views have
been determined for the most part by long study of St. Paul's Epistle
to the Romans, and the Apocalypse of the Apostle John. I was not,
however, able to accept St. Paul's Epistle as it is translated in the
Authorized Version, nor could I agree with any commentary upon