A treatise of original sin ... proving that it is

To this it is easily answered, That the Apostle doth not speak of the meritorious cause of salvation, which is Christ; for in him all believers are one; there is neither male or female, Jew or Gentile, married or unmarried, that do differ, as to justification and salvation through him. Therefore the Apostle speaketh here only of such women, as are married, and have children. Now because such might be discouraged, because of the curse laid upon the woman at first, in bringing forth of children, he addeth, That notwithstanding this she shall be saved; Those pangs and sorrows do not exclude her from salvation; therefore the Greek Preposition [Greek or Hebrew] for [Greek or Hebrew], as Rom. 2. 27. compared with 29. it doth not signify, she is saved by that, as a cause. For how many women are there, who through their impenitency in wicked ways will be damned, though they be the mothers of many children? It signifieth only the way and means wherein she may obtain salvation. So that what was at first in it self a curse, may now be sanctified, and so prove no impediment to their salvation. It is true, some would have this [Greek or Hebrew], to be meant of the Virgins bearing of Christ, as if the meaning were, She shall be saved▪ by Christ born of a woman. Erasmus on the place, saith, Theophilact mentioneth this, but rejecteth it. The late Annotator mentioneth it with approbation; but the Context doth no wise agree with this; for he speaketh of every woman in the Church bearing her children; therefore addeth, If they abide in faith and charity; neither can any argument be put upon the Article [Greek or Hebrew], as if the Apostle meant that signal and eminent bearing of a child, when Christ was born; for if this were so, none but the Virgin Mary, and no other woman could take comfort from this place. ⟨p. 552⟩Heinsius by [Greek or Hebrew] understandeth marriage, She shall be saved in the way of marriage, which is called so (saith he) from the end of marriage, which is to have children; for (as he affirmeth) the Grecians have not one word to express marriage by, and therefore in stead thereof they use [Greek or Hebrew], and so here [Greek or Hebrew]; but this hath no probability: We adhere therefore to the former Exposition;

To this it is easily answered, That the Apostle doth not speak of the meritorious cause of salvation, which is Christ; for in him all believers are one; there is neither male or female, Jew or Gentile, married or unmarried, that do differ, as to justification and salvation through him. Therefore the Apostle speaketh here only of such women, as are married, and have children. Now because such might be discouraged, because of the curse laid upon the woman at first, in bringing forth of children, he addeth, That notwithstanding this she shall be saved; Those pangs and sorrows do not exclude her from salvation; therefore the Greek Preposition for , as