should follow; unto whom it was revealed, that not unto themselves, but
unto us they did minister the things, which are now reported unto you by
them that have preached the gospel unto you with the Holy Ghost sent
down from Heaven.' And we know that Christ's own disciples did not
believe that Christ would die at all. So far were they from having any
thought of such a thing, that when Jesus told them, in the plainest
words imaginable, they did not understand Him. The fact had to reveal
itself. And even now the nature and end of Christ's sacrifice are but
very imperfectly understood.

And if the doctrine of types falls to the ground, some other doctrines,
which rest upon it, must go down. Certain notions about the faith of the
ancient saints must give way, and the views of saving faith presented in
the eleventh chapter of the Epistle to the Hebrews must take their
place.

Great numbers of religious teachers and writers attribute to Adam and
Eve, in their first state, an amount of knowledge, and a perfection of
righteousness, which the Scriptures nowhere ascribe to them, and which,
if they had possessed them, would have rendered it impossible, one
would think, that they should have yielded so readily to temptation.

They represent the first sin as having effects which are never
attributed to it in the Bible.

They give an unwarrantable meaning to the word death contained in the
first threatening.

They attribute to man's first sin inconveniences of the seasons, and of
the different climates of the globe, as well as a thousand things on the
earth's surface, and in the dispositions and habits of the lower
animals, which are not attributed _to_ that cause by the sacred writers.

They spend a vast amount of time and words in trying to prove that the
reason why Abel's sacrifice was more excellent than that of Cain, and
was accepted by God, was that Abel offered animals, and had an eye to
the sacrifice of Christ, while Cain offered only the fruits of the
ground, that did not typify or symbolize that sacrifice; a notion for
which there is no authority in Scripture. The story in Genesis seems to
intimate that the sacrifice of Cain was rejected because he was a
bad-living man, and that the sacrifice of Abel was accepted because he
was a good-living man. Hence the words of God in His address to Cain,
'Why art thou wroth? And why is thy countenance fallen? If thou doest
well shalt thou not be accepted? and if thou doest not we