Exercitations on the Epistle to the Hebrews

Nor will the Jews themselves contend that the guilt of any sin respects only temporal punishment. The Event of Sin unto themselves they take to be that only, imagining their Observation of the Law of Moses, such as it is, to be a sufficient Expiation of Punishment eternal. But unto all strangers from the Law, all that have not a Relief provided, they make every sin mortal; and Adam, as I suppose had not the Privilege of the Present Jews to observe Moses Law. Wherefore they all agree, that by his Repentance he delivered himself from Death eternal, which if it were not due unto ⟨p. 72⟩his Sin he could not do; for no man can by any means escape that, whereof he is in no danger. And this Repentance of his, they affirm to have been attended with severe Discipline and self maceration, intimating the greatness of his sin, and the difficulty of his escape from the punishment due thereunto. So Rabbi Eliezer in Pirke Aboth. cap. 20. [Greek or Hebrew]; On the first day of the Week Adam entered into the Waters of the upper Gihon, until the Waters came unto his neck; and he afflicted himself seven Weeks, until his Body became like a Sieve; And Adam said before the Holy Blessed God, Lord of the whole World, let my sins I pray thee be done away from me, and accept of my Repentance, that all Ages may know that there is Repentance, and that thou wilt receive them that Repent and turn unto thee. Hence also they tell us, that upon the Pardon of his sin, he sang a Song of Praise unto the Lord on the Sabbath Day, which is mentioned in the Targum on the Song of Solomon, chap. 1. v. 1. as one of the Songs in reference whereunto that of Solomon is called, [Greek or Hebrew], the Song of Songs, or the most excellent of them. And although indeed that expression, [Greek or Hebrew], dying thou shalt dye, according to the propriety of the Hebrew Tongue, denotes only the Certainty and Vehemency of the Death threatened, in which case it useth reduplications; yet some of them have not been averse to apprehend, a twofold death, of the Body, and of the Soul, to be intimated in that expression; as Fagius on the place well observes. Body and Soul they say both sinned, and therefore both were to be punished. [Greek or Hebrew]; If the flesh s•n without the spirit, why is the soul punished? Is it one thing that sins, and another that is punished?

Nor will the Jews themselves contend that the guilt of any sin respects only temporal punishment. The Event of Sin unto themselves they take to be that only, imagining their Observation of the Law of Moses, such as it is, to be a sufficient Expiation of Punishment eternal. But unto all strangers from the Law, all that have not a Relief provided, they make every sin mortal; and Adam, as I suppose had not the Priviledge of the Present Jews to observe Moses Law. Wherefore they all agree, that by his Repentance he delivered himself from Death eternal, which if it were not due unto