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many under the same Covenant. The word many is used for all sometime, Rom. 5. 15, 16, 19. but here it is used rather to distinguish them that be in Covenant, from them that be cast off, and them to whom remission of sins purchased by the bloud of Christ is sealed in the Sacrament, from them to whom it is applyed. The remission of sinne here spoken of, is not put for remissiblenesse, but actuall remission granted and received, for remission in act and application, whereof all are not partakers. If all be taken for the common sort and poore of the people (which yet may be questioned, and cannot be proved by any passage of Scripture, or shew of reason) and our Saviour used that phrase to testifie his aboundant love and humility, in that he shed his bloud for the poore and inferiour ranks of men in this world, it makes nothing against the former interpretation. For not many mighty, not many noble, but the poore and base of this world are called and admitted into Covenant. But the faithfull only be effectually in Covenant: they that be in Covenant according to the outward administration, doe professe the faith, and in some degree are conformable in respect of conversation: they that be truely and effectually in Covenant, doe soundly and unfainedly beleeve. When the Scripture speakes of them that be out of Covenant, it saith they are not knowne of God, neither doe they know God, that is, they are not regarded of God, neither doe they regard him: when of them that live in Covenant, it stileth them the people of God, sonnes or children of God, the sonnes of the living God, a peculiar people, reconciled unto God, justified unto life; the daughters of Zion and of Jerusalem, who have the Jerusalem that is above for their spirituall mother, the seed of Abraham, who is the Father of us all; And as Jerusalem which is above is the mother of us all, so is Christ said to die for us all, and God to have mercy upon all. Rom. 8. 32. He that spared not his own Sonne, but delivered him up for us all. Rom. 11. 32. God hath concluded them all in unbeliefe, that he might have mercy upon all. Rom. 5. 18. By the righteousnesse of one, the free gift came upon all men unto justification of life, that is, of all them which pertaine to the posterity of Christ by spirituall regeneration. It may well be, that all to whom Paul wrote that Epistle, did not unfainedly believe, but as they professed the Doctrine of Salvation, and in some measure walked according to the policie of