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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91721	The Racovian catechisme vvherein you have the substance of the confession of those churches, which in the kingdom of Poland, and great dukedome of Lithuania, and other provinces appertaining to that kingdom, do affirm, that no other save the Father of our Lord Jesus Christ, is that one God of Israel, and that the man Jesus of Nazareth, who was born of the Virgin, and no other besides, or before him, is the onely begotten Sonne of God.; Racovian catechism. English. 1652.	Smalcius, Valentin, 1572-1622.; Socinus, Faustus, 1539-1604.	1652 (1652)	Wing R121; Thomason E1320_1; ESTC R200387	94,429	183

held concerning any private offence whether against God or against others for so equity it self perswadeth and Christian Love altogether requireth Q. How are they publickly to be Corrected A. By words or deeds Q. How by words A. In such a manner as that they be publickly reproved by all in the Church of Christ of which thing Paul speaketh 1 Tim. 5. 20. and 2 Cor. 2. 6. Q. How by deeds A. When we either avoid their company or refuse to eat with them although we do not yet count him for an enemy but admonish him as a brother or when we cast him out of the Church of Christ and no longer acknowledge him for a brother Q. Where is it written concerning this matter A. Touching the first manner 1 Cor. 5. 11. 2 Thes 3. 6 10. Touching the latter 1 Cor. 5. 14 15. and Mat. 18. 17. Q. Why is such correction observed in the Church of Christ A. That the transgressour may be healed and reduced into the way and others may be stricken with fear and kept untainted and that scandall may be removed out of the Church of Christ and the Word of God not evill spoken of and finally neither his Name nor Glory be profaned Q. What danger is imminent over such men A. Even this that being cast out of the Church and consequently out of the Kingdom of Christ there remaineth nothing for them nothing but destruction since this Excommunication is no other then that binding whereof Christ speaketh Mat. 18. 18. Verily Verily I say unto you whatsoever ye shall bind upon earth shall be bound also in the Heavens and whatsoever ye shall loose upon earth shall be loosed also in the Heavens Q. What is the power of binding and loosing which the Church hath A. It is the declaring and denouncing according to the Word of God who is unworthy to be of the Church of Christ Q. VVhat is that manner of keeping order in the Church of Christ which chiefly concerneth them that govern A. They are bound not onely to observe those Offices which appertain to others more diligently then all the rest but also continually to excite others to the discharge of them respectively to oversee the Church to observe the carriage of every one to be instant in season and out of season to reprove rebuke with all long-suffering and doctrine as you have it 2 Tim. 4. 2. yet must these things be done with such caution as the Apostle sheweth fit to be used namely that they do not chide an Elder but admonish him as a Father a junior as a brother the elder women as mothers the younger as sisters with all chastity 1 Tim. 5 1 2. CHAP. IV. Of the Invisible Church of Christ Q. WHat is the Invisible Church A. Such as put their confidence in Christ and obey him and therefore are his Body Q. VVhy call you that society of men Invisible A. because It is not exposed to the sight of men who are not able to penetrate into the hearts and tell who sincerely believe or not But with the heart it is believed to righteousnesse Rom. 10. 10. and by Faith men are ingrafted into the Olive of the Church and made members of Christ Rom. 11. 19 20. Q. Can it not by outward actions be known who is a member of the Church A. By the outward actions may easily be known who is not a member of the Church of Christ for the Apostle saith that the works of the flesh are manifest Gal. 5. 19. and such men walk in the works of the flesh But it can hardly be known by the outward actions where true Faith is for outward actions proceeding from a corrupt heart may carry the same appearance with those that flow from a heart which is sincere In short he that is evill-minded may put on the outward garb of a good man but it is otherwise in a good man who never laboureth to put on the garb of an evill man Q. I now understand all the things that pertain to the knowledge of God and Christ declare further if any thing else pertaineth to the knowledge of this saving way A. I have already abundantly opened every thing to you It will be your part having well understood and considered them to imprint them in your mind and institute your life according to the prescript of them And the Lord God give you his assistance thereunto to whom in as much as he hath been pleased graciously to help us in bringing this Conference to an end be praise and glory through Jesus Christ for ever and ever Amen FINIS

of the death of Christ from whence we derive strength unto a pious and immortall life Q. How are those words of Paul to be taken The Cup of blessing which we blesse is it not the Communion of the Bloud of Christ The Bread which we break is it not the Communion of the Body of Christ A. In such a manner as that all those who blesse this Cup that is using it celebrate the name of the Lord and blesse him and also those that break the Bread in Communion do thereby openly testifie that they are partakers of the Body and Bloud of Christ that is of all those things which Christ by his death hath procured to us As he a little after speaketh of the Israelites saying that the Israelites who did eat the Sacrifice were partakers of the Altar that is belonged unto all those things which were promised in that Religion Q. Explicate therefore to me the true and genuine sense of those words This is my Body A. It is as if Christ had said this action of breaking and eating this bread is a commemoration and certain adumbration of that which is to be done with my Body and this action pouring out and drinking this Wine is a commemoration and representation of what is to be done with my Bloud or that we may explain the words of Paul 1 Cor. 11. 25. the drinking of this Cup is a commemoration of that excessive love of God exhibited to us in the New Covenant and confirmed by the death of Christ In this manner it is written concerning the solemn custome of eating the Paschal Lamb for they had their loynes girded their feet shod their staves in their hands and did eat it hastily that it was the Passeover of the Lord Exod. 12. 11 27. Thus also Ezek. 5. 3 4 5. it is said of the shorn hairs part whereof was burned part scattered part conserved that this was Jerusalem CHAP. IV. Concerning the Baptisme of VVater Q. WHat think you concerning the Baptism of VVater A. That it is an externall Rite whereby men coming from Judaisme or Gentilisme to the Christian Religion did professe openly that they acknowledge Christ for their Lord. Q. Do Infants belong to that Rite A. By no means for neither have we in the Scripture either precept or example thereof nor can they as the thing it self sheweth acknowledge Christ for their Lord. Q. What then is to be thought of those that baptise infants A. Although they erre herein yet is it not therefore lawfull to condemn them so that they be not otherwise Idolaters but live piously according to Commandments of Jesus Christ and forbear to persecute others who reject their opinion For the Kingdom of God consisteth not in these outward things but in righteousnesse peace and joy in the holy Spirit Q. VVhat think you of them that think they are regenerated by this Rite A. They are exceedingly mistaken for Regeration is nothing but the transformation of our mind and will and composure of them to the doctrine of our Saviour Christ as the very word Regeneration doth intimate But such a transformation cannot have place in Infants who know not good and evill much lesse that a thing of so great moment should be incident to them But that those of perfect age in whom the transformation of mind and will hath place should be regenerated by Water is so distant from truth that it seemeth to carry a face of Idolatry with it whilst that is ascribed to a grosse elementall thing which is onely to be ascribed to God himself and his Word since it is he who hath of his own will begotten us by the Word of his truth and that incorruptible seed whereof we must be regenerated is the Word of God that liveth and abideth for ever Q. But the Apostle saith Tit. 3. 5. that God hath saved us by the Laver of Regeneration A. True but he doth not therefore affirm that that Laver of Regeneration is the Babtism of Water Neither is it unusuall in the Scriptures that the purlfication of our Souls which is wrought by the Word should be siguratively called a Laver for the same Paul Ephes 5. 26. writeth That Christ hath sanctified his Church having purified her with the Laver of water in the Word And the Authour to the Hebrews exhorteth them who had long since given their names to Christ and did no more stand in need of the Baptisme of water that they should have their hearts sprinkled from an evill conscience and their body washed with pure water Finally the Apostle himself in this very place which we have in hand explaineth himself what he meaneth by the Laver of Regeneration sub-joyning those words that give light to the foregoing ones namely And renewing of the holy Spirit For that this particle and is sometimes all one with that is was formerly demonstrated Q. But as concerning these words of Ananias to Paul arise be baptised and wash away thysins having invocated the name of the Lord Acts 22. 16. what is to be held A. It is to be held and we shall find this observation give light to many other places of the Scripture that when in the writings of the new covenant that is ascribed to some act or outward ceremony which altogether belongeth to eternall salvation this is not therefore done as if that act or outward ceremony had such power but because thereby a certain adumbration is made of that thing which altogether belongeth to salvation Thus when it is said The Cup of blessing which we blesse is it not the communion of the Blood of Christ the bread which we break is it not the communion of the body of Christ 1 Cor. 11. and elsewhere as many of you as have been baptised into Christ have put on Christ Gal. 3. 27. And after this manner the words of Ananias may and ought to be understood although the place may be so constrained as that the meaning of Ananias was not that Paul by the Baptisme of water should wash away his sins but that he should be baptised and wash away his sins by invocating the name of the Lord since the time was now come wherein every one that called upon the name of the Lord should be saved Q. Doth not our Saviour Christ in his conference with Nichodemus John 3. 5. by water understand Baptisme A. By no means for there he speaketh of being born from above but the water of Baptisme cometh not from above besides he treateth of such a regeneration without which none can enter into heaven which reason it self sheweth cannot be said of the Baptisme of water Now that water and the spirit are the same in that place so that by water is meant the spirit or spirituall water seemeth thence to be plain in that the particle and may in this place signifie that is as we formerly shewed that it sometimes signifieth so in the Scripture and by name in that passage Matt. 3. 11. which is like to this

under contestation and where John the Baptist saith He shall baptise you with the Holy Spirit and Fire Hence it is that Christ in the progresse of his discourse with Nichodemus maketh no more mention of water but onely of the Holy Spirit CHAP. V. Concerning the promise of Eternall Life Q. YOu have declared to me the perfect Precepts of Christ declare also his Promises A. The greatest and that which compriseth in it self all others is Eternall life but there is yet another thing besides very conducible to the attainment of the first Q. VVhat may that be A. The Gift of the holy Spirit Q. VVere not the same Promises contained in Moses Law A. No neither of them for you shall no where find in the Law of Moses either Eternall Life or the holy Spirit promised to those that obeyed the Precepts of that Law as it is apparent that they are promised in the Law given by Christ Q. But it appeareth that there was some hope of Eternall Life in the People of God before Christ A. Nothing hinders but that you may hope for something although you have not the Promise of God for the same so that the thing be very desireable and such as it is very likely that God will give unto those that serve him But neither is any thing more desirable then Eternall Life nor more credible then that God will bestow it upon them that serve him as the reward that is suitable to his person without which the other things though proceeding from God are scarce worthy to be termed a Divine reward Q. And why so A. For two reasons first because not so much the good it self as the perpetuity thereof seemeth to have some Divinity in it Next because it is apparent that of other good things except Eternall Life even those and those chiefly are partakers who regard not the service of God yea blaspheme him Q. Shall they have Eternall Life who hoped for the same all bough it was not promised to them A. Yes but not all but those onely that served God with their whole heart and were obedient to him For nothing hinders but that God may performe more then he promised And Christ openly teacheth this when from the words of God he truly and subtilly collecteth that Abraham Isaack and Jacob shall arise from the dead and live Luke 20. 37 38. whom the Divine Author to the Hebrews imitating chap. 11. 16. saith That God is not ashamed of them to be called their God for that he hath provided a city for them and hath decreed that they shall live for ever with him Q. If God will give Eternall Life to those men why did he not promise it A. God deferred so excellent a Promise till a fit time that it might the more evidently appear to all that so excellent a thing is his proper Gift flowing from his meer bounty Q. Are there not in the New Covenant besides Eternall Life Promises likewise made concerning this Life A. The Scripture testifieth that Picty even under the New Covenant hath the promise of this life as well as of the life to come 1 Tim. 4. 8. And likewise if any man for the sake of Christ and of the Gospell shall forsake all things that he shall receive a hundred fold even in this life with persecution and in the world to come life everlasting Mark 10. 29 30. Q. Is the New Covenant then equall to the Old as to the promises of this present life A. Since it appeareth from other places of the Scripture that a Christian ought to rest in those things that are necessary to the maintenance of his life it appeareth that the Promises of this life made under the New Covenant though in themselves very full and plenteous ought so to be taken as that a Christian shall not want any thing that is necessarily required to the maintenance of this life But under the Old Covenant it was lawfull not only to get and possesse more then the necessity of this life did require but also superfluities pleasures and other things without which we may be in this life so that this was done without injury to another Wherefore the promises of this life under the Old Covenant are not to be restrained but to be taken as the words sound Whence likewise it may be seen that Eternall Life was not promised under the Old Covenant otherwise the New would not have better Promises then the Old contrary to what the Divine Author to the Hebrews affirmeth chap. 8. 6. CHAP. VI. Concerning the Promise of the holy Spirit Q. DEclare to me the other Promise and explain what the Gift of the holy Spirit is A. The Gift of the holy Spirit promised in the New Covenant is two-fold the one perpetuall the other temporary which was visible as the first invisible Q. VVhat was that temporary and visible Gift A. The gift of doing Miracles which in the beginning was openly given to those that believed on Christ Q. VVhy did not that Gift alwayes continue A. Because it was granted to confirme the New Covenant which when it seemed to God to be sufficiently confirmed that Gift by his pleasure and counsell ceased Q. VVhat mean you by these words namely That the New Covenant was sufficiently confirmed A. I mean that those who were apt to believe the Gospell had sufficient ground for their Faith from what had been done for the confirmation of the Covenant to all suceeding times Q. But who are those that are apt to believe A. Such are endued with honesty of heart or are at least not averse therefrom For it is not in the will of God that those who are otherwise qualified should have no cause to reject the Gospel which would have come to passe had that confirmation been perpetuall For there would have been no man found so wicked who would not have acknowledged the doctrine of Christ for true and have embraced it not so much out of a love to piety and virtue as out of a desire of that soverain good which Christ hath promised to his followers namely Eternall Life Whereby it would have come to passe that in the Christian Religion which by the will and counsell of God is to distinguish the honest from the dishonest there would have been no difference between good and bad Q. Tell me therefore what is the Gift of the holy Spirit which continueth perpetually A. Before I unfold this I must demonstrate that under the New Covenant there is a certain Gift of the holy Spirit which continueth for ever in the Church of Christ Q. Yea I desire you to doe so A. Besides other testimonies it is evident from those words of our Saviour himself Luke 11. 13. that God doth and alwayes will give his holy Spirit to his Children that begge the same of him Q. What is the holy Spirit A. That you may the better understand what the holy Spirit is consider with your self First that in the Scripture of

it repugnant to reason A. In that it would hence follow that Christ hath undergone Eternall Death if he had satisfied God for our sins since it is clear that the punishment which men deserved by their sins was Eternall death Again it would follow that we were more beholden to Christ then to God as who had shewed exceeding favour towards us in making satisfaction whereas God by exacting fully what was due to him had shewn no grace at all towards us Q. Tell me also how this Opinion is pernicious A. Because it openeth a gap to licentiousnesse or at least inviteth them to sloth in the pursuance of Holinesse and Vertue whereas the Scripture testifieth that this among others was the end of Christs death that we might be redeemed from all iniquity redeemed from our vain conversation received by Tradition from our Fathers delivered out of this evill world and have our consciences cleansed from dead works to serve the Living God Tit. 2. 14. 1 Pet. 1. 18. Gal. 1. 4. Heb. 9. 14. Q. But how doe they maintain this Opinion A. First they endeavour to maintain it by reason next by authority of Scripture Q. What is their reason A. They say that there is in God by nature both Justice and Mercy and as it belongeth to Mercy to forgive sins so is it the property of Justice to punish them Now in as much as God would have both his Justice and his Mercy take place he found out such a way as that Christ should suffer death in our stead and to satisfie to Justice of God in that nature which had offended God Q. What answer make you to this Reason A. This reason is plausible in shew but in deed hath neither truth nor solidity in it self For though we confesse and exceedingly rejoyce that our God is wonderfully mercifull and just yet we deny that such mercy and justice as the Adversaries would here have is in him by nature For that mercy is not so in God by Nature as they imagine is evident because he could not then punish any sin at all and on the contrary were that Justice in God ●y nature as they suppose he could not forgive any sin at all In as much as God can never do any thing repugnant to those properties that are in him by nature For instance since wisdome is in God by nature God never doth any thing contrary thereunto but whatsoever he doth he doth it wisely But since it is evident that God forgiveth sins and punisheth them when he pleaseth it appeareth that such a Justice and Mercy as they imagine is not in him by nature but are only effects of his will Besides that Justice whereby God punisheth sins and which the Adversaries oppose to Mercy is never called by this name in the Scriptures but anger or fury Yea it is attributed to the Justice or righteousnesse of God in the Scriptures that he forgiveth sins see 1 John 1. 9. Rom. 3. 25. 26. Quest What is your opinion concerning this matter Answ That for as much as that Justice and Mercy which the Adversaries speak of are not in God by nature there was no need at all of that temperament and reconciling of the Justice and Mercy in God which they have devised We doe not indeed deny that there is a certain naturall Justice in God but that is such a Justice as is called rectitude and opposed to pravity And this indeed appeareth in all the works of God whence they are all just and right and perfect and that no lesse when he forgiveth sinnes then when he punisheth them Quest What are the passages of Scripture whereby they endeavour to confirm their opinion A. Such as say that he dyed for us or for our sins and that he redeemed us or gave himself or Soul as a ransome for many and that he is our Mediatour and reconciled us to God and is a propitiation for our sins finally they fetch an Argument from the Sacrifices under the Law which did shadow forth the Death of Christ Quest What answer you here unto Answ The satisfaction of Christ cannot be proved from such places wherein it is said that he dyed for us for the same Scripture saith that we ought to lay down our lives for the brethren 1 John 3. 16. and that Paul suffered for the Colossians and filled up that which was behind of the afflictions of Christ for his Body which is the Church Col. 1. 24. But it is certain that neither doe the Faithfull satisfie for the Brethren neither did Paul for the Church Quest What is the meaning of those words that Christ dyed for us Answ This expression for us doth not signifie in our stead but on our behalf as the like words intimate when the Scripture saith that Christ dyed for our sins which manner of speech cannot mean in the stead or room of our sins but by reason of or on the behalf of our sins Wherefore the meaning of that expression Christ dyed for us amounteth to thus much that he therefore dyed that we might both imbrace and obtain that life which he brought from Heaven and promulgated to the world which in what manner it is effected you heard a little before Quest What answer you to those testimonies wherein it is said that we are redeemed by Christ Answ From the word redemption the satisfaction cannot be evinced in that it is said of God himself in the Scripture that he redeemed his people out of Aegypt Isaiah 29. 22. And wrought redemption for his people Psal 31. 6. as also that Moses was a Redeemer Act. 7. 35. and that we are redeemed from our iniquities and vain conversation or the curse of the Law Tit. 2. 14. 1 Pet. 1. 18. Gal. 3. 13. But it is certain that neither God nor Moses satisfied any one nor can either our iniquities or vain conversation or the Law be satisfied Q. What force think you those words carry when it is said that Jesus redeemed us and gave himself a ransome for us A The word Redemption doth here signifie nothing but freedome Now it is said of Christ that he by his Bloud or Death hath redeemed or freed us because by the intervening thereof we have obtained freedome both from the sins themselves that we should no longer serve them and from the punishment of them that being delivered out of the jaws of Eternall Death as we might live for ever Q. Why that freeing of us expressed by the word Redemption A. Because there is a great similitude between our deliverance and a redemption properly so called For as in a proper redemption there must be a captive and he that detaineth him and a redeemer together with a ransome or price of redemption so in our deliverance Man is the Captive Sin the World the Devill and Death they that detain the Captive God and Christ the redeemer of the Captive and Christ or the Soul of Christ given to the Death the ransome or price of

be taught what order is in the same Doctrine prescribed to that Church A. That order consisteth in the duties of those persons whereof the Church consisteth and the diligent and accurate care that all the persons perform their severall duties Q. What are the persons whereof the Church consisteth A. Of them some govern others obey Q. Who rule A. Apostles Prophets Evangelists Doctors Pastors Bishops Elders and Deacons Q. What is their duly or office whom you call Apostles A. To go out into all the world and preach the Gospell of Christ for which things sake they were both chosen first by Christ and by him sent forth from whence they had the denomination of Apostles whom Christ also endued with his holy Spirit sent in a visible manner and armed with great powers Mat. 28. 19. Mark 16. 5. Act. 2. 4. Q. What is the office of Prophets A. To foretell things to come and expound the things that are hard to be understood in the Christian Religion 1 Cor. 14. Q. What is the office of Evangelists A. To be assistant to the Apostles in preaching the Gospell and to disperse it through divers regions and plant it of which sort were Philrp Timotheus and others Act. 21. 8. 2 Tim. 4. 5. Q. What are the offices of Doctors Pastors Bishops and Elders A. To go before others in speaking to keep order in the Church of God and pour out prayers for the people of God 1 Tim. 5. 17. Acts 6. 4. Q. What is the office of Deacons A. To be serviceable to the necessities of the Church especially of the Poor therein Act. 6. 2 3. Q. Are all those persons which you said are to govern others and whose offices have you described at this day found in the Church of God A. As to the Apostles and Prophets it is certain that they have no more place in the Church of Christ For the cause for which they were chosen and sent forth by the Lord is now ceased which was that God by them would have the doctrine of his Son declared and confirmed to the world And therefore they were called the foundations of the Church of Christ by Paul Ephes 2. 20. Wherefore after that the Gospell of Christ had according to the counsell of God been abundantly discovered to the world and confirmed there is no more place left in the Church for such persons as should any further discover and confirm the same Q. Why call you the Apostles and Prophets the foundation of the Church when Christ himself is the foundation thereof 1 Cor. 3. 11. A. The Apostles and Prophets are called the foundation of the Church in one sense and Christ is in another the foundation thereof The one only in reference to other men who belong to the same Church of Christ and wholly ground themselves on the doctrine of the Apostles and Prophets And then Christ is considered as something greater that is as the chief Corner-stone of that foundation see the forecited place Ephes 2. 20. The other not onely in reference to the rest of the Church but also the very Apostles themselves who are built upon Christ as well as other Believers Q. What say you concerning Evangelists A. That they ceased together with the Apostles For they did then with the Apostles preach a New doctrine which now accounted most Old Q. What think you of the other persons A. In as much as their Ministries doe even now continue the persons themselves must also needs continue as being constituted for the ministries sake Q. How are they constituted for the Ministry A. As we have it set down in the doctrine of the Apostles Q. How is that A. Concerning the offices of Doctors Pastors Bishops and Presbyters or Elders the Apostle Paul at large discovereth 1 Tim. 3. 2 3. c. A Bishop must be unblameable c. and Tit. 1. 6 7. c. A Bishop must be unreproveable c. Q. Have not those who teach in the Church and keep order therein need to be sent in some speciall manner A. By no means for they doe not now bring a new doctrine and such as was unheard of before but that of the Apostles received of old by all men exhorting men to lead their lives according to it Whence the Apostle expresly describing all things which belong to the constituting of such persons make no mention of any mission or sending Neverthelesse when such persons according to the prescript of the Apostolick Doctrine are constituted and are endued with those two properties namely innocency of life and aptnesse to teach they ought thereupon to have just authority amongst all Q. What say you to those words of the Apostle Rom. 10. 15. How shall they preach unlesse they be sent A. The Apostle doth not here speak of any preaching whatsoever but of the preaching of a new Doctrine and such as hath not formerly been heard of which sort was the preaching of the Apostles and their assistants who therefore had need of a mission or sending But in as much as at this day there is no such preaching there is also no need of such a mission Q. How ought Deacons to be ordained A. As the Apostles directed 1 Tim. 3. 8 9. Let the Deacons in like manner be grave c. Q. You have handled what pertained to those that govern now handle also that which pertaineth to those that are governed A. It is their duty to be obedient unto those that govern in all those things which they prescribe according to the Word of God Concerning which we read in the Epistle to the Hebrewes chap. 13. 17. Next that they communicate to them that teach in all good things Gal. 6. 6. yea that they allow them double honour or maintenance 1 Tim. 5. 17. Finally that an accusation against them be not admitted under two or three Witnesses 1 Tim. 5. 19. CHAP. III. Concerning the Discipline of the Church of Christ Q. YOu have shewn the Offices of the persons which constitute the Church of Christ now likewise shew the way how these Offices may be duly performed A. That way partly concerneth all partly those that govern Q How doth it concern all A. In that manner as it is written Heh 3. 12 13. Take heed brethren lest there shall be found in any of you an evill heart of unbelief c. and Heb. 12. 15. Taking care lest any man shall fall from the Grace of God and Paul saith 1 Thes 5. 11. Admonish one another and build up one another See also ver 14. of the same Chapter Q. How must ●hey be dealt withall who are despiseds of this order A. Two wayes for they are either privately to be corrected or publickly Q. 〈◊〉 to be privat●ly corrected A. As Christ hath taught Mat. 18. 15 16 c. If thy brother offend against thee c. Q. Why to be so corrected A. Because as it appeareth from this place they privately offend against us and therefore the same is to be