hose means. Thus, although
the final effect is not directly named till the scheme of the spiritual
creation is completely unfolded, it is yet true that the whole of the
Scriptures from beginning to end has relation to man's immortality.

{4}

Not only did the philosophy of Greece and Rome fail to substantiate the
reality of an immortal existence; other philosophical systems, as well
the mystical conceptions of Eastern nations, as the metaphysical
speculations of modern Europe, have equally failed to arrive at
certainty respecting this verity. Now, it will be found, I think, to
be established by the argument of this essay, that in all these
instances the cause of failure is the same. The doctrine cannot, in
fact, be understood and believed without an understanding of the means
by which the immortal spirit is _formed_, and the ascertainment of
those means is beyond the power of unaided human intelligence.
Although the evidences of an immortal destiny may be in us and around
us, they cannot be discerned apart from enlightenment by a divine
revelation as to the purpose and end of the whole creation.

The Scriptures of the Old and New Testaments profess to be a revelation
of the mind and will of the Creator of all things. If they are really
such, they must be capable of giving the information which, as said
above, is necessary for certifying the doctrine of man's immortality.
I shall, therefore, with express reference to the title of the essay,
first make the _hypothesis_ that the Scriptures are indeed a revelation
from God, written to reveal His will and His acts, and on this ground I
shall proceed to inquire what information can be derived from them
respecting the {5} _creation_ of the spirit of man for an immortal
destiny. The character of the information obtained may possibly
suffice to establish both the truth of the hypothesis and the certainty
of the doctrine of immortality.

Before commencing the argument, it will be well to state on what
principles, and according to what rules, Scripture will be cited for
conducting it. It will be supposed that the Holy Scriptures, as a
whole, consist of words of God written for our sakes; and although they
were written by human authors, under diverse circumstances, and in
various ages, the several parts are still to be regarded as having
virtually but _one author_, the Holy Spirit, and as constituting on
that account a consistent whole. This view is almost necessitated b