MI) others Organized, conftkuted of Paftors and People mutually related which is the ordinary fence of the word [Church.] And we rnuft pre- mile what being commonly agreed on, is none of our doubt or queftion. 4 3. The queftion is not whether any, or all. Nations and Kingdoms fhould be Chriftians, and fo be the Kingdoms of Chrift : T hat's part doubt. 2. Nor is it whether in fuch Kingdoms ' he King be the Head, as to the power of the fword; that is, a Chriftian Civil Governour of a Chriftian People that are his Subjets. We daily pray that theKingdoms of the world may all be Chri- ítian; and we believe that their Kings are the Governours by the fword, of all the Clergy, as well as others. 3. Nor is the quetion whether Kings may call all' their Kingdoms into a holy Covenant with God (by lawful means) giving them an example firf themfelves. + rNor do we contendabout an Equivocal Name, whether a Chriftian Kingdom, as fuch, may be called a National Church. 5. No nor whether a Chri- ftian Nation, governed by a Heathen or Maho- metan King, may becalled a Chriftian Churchor Kingdom; or a Proteftant Nation ruled by a Papift King, is to be called a Proteftant Kingdom or Church:for this. is but about bare names. 6.Nor do we queftion whether a Chriftian King may make fuck accidental difparity between the Pa- fors, as we have before defcribed. 7. Nor yet whether the Paltors ofone Kingdom may affo- ciate and hold Synods for Unity and Counfel,and be named a National Church, as they are fuch Affociations, obliged to Concord. 4. But our doubts are thefe ; á, Whether it
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