not be restored for every creature in its kind doth conduce to the life of man as might be made easily to appeare For whatever concurres to life may be called food and cloathing so that if any creature may be excluded from this liberty by the former opinion then all may But doth not that place testifie that all shall not be restored Isai 60.19 The Sun shall be no more light by day nor the Moon give light unto thee but the Lord shall be thy everlasting light I might give a spirituall sense of these words but shall only answer as to the question it seems by this place that the Sun and Moon shall be destroyed I answer The Prophet speaking of the glorious appearing of God intimates all such lights shall be darkened as we have walked in without himselfe But if it may be litterally understood then mark the words he saith not the Sun and Moon shall be no more but they shall give light no more that is to say their light shall be no more in respect of that profit man hath had by them for God shall be our light our state will be beyond the creatures perfection much lesse shall we want their light Yet they may be though we have no benefit by them as no man is so blind in judgment as to say the Sun is not because it is under a cloud and as the greater light swallowes up the lesse so this testifies onely that the light of God will swallow the light and lustre of all excellencies as to our advantage yet they may still be So then I judge there will be a restauration of all things and those words witnesse it Rom. 8.21 The creature it self was made subject to vanity and it shall be delivered from the bondage of corruption into the glorious liberty of the sons of God Now then the bondage of the creature what is it but a subjection to corruption Look then what liberty the sons of God expect the same all creatures are to have but it is in suo modo in their kind or according to their nature I say not a part of the creation but the whole creation or every creature groans for the manifestation of the sons of God And although they have not a sense of liberty yet they have of misery so Acts 3.21 mentions a time when there must be a restitution of all things Now if the whole creation hope for that which they should never attain to why are those Scriptures mentioned so fully to this point Therefore I conclude that there will be a generall restauration but whether they shall be restored to the state in Adam or more glorious I will not fully determine yet suppose it will be a more glorious perfection CHAP. VII When or about what time will this change be THis question being more difficult then necessary I may not search into the time holding it godly wisdome to be ignorant of it yet many men have weakly betrayed their wisdome in spending much time upon this particular I will onely hint at some probabilities that divers have supposed about it First there were many Jewes got an opinion from one Elias a man eminent amongst them who said that as the world was made in six dayes and the seventh God rested so the world should stand six thousand years and no longer and strengthened his opinion upon 2 Pet. 3.8 One day with God is a thousand years and a thousand years one day and thus taking a day for a thousand years six dayes make six thousand but alas he considered not the ground of this expression which Peter onely useth to confute the sleepers of those dayes that thought God was far enough off he condemns their security and informes them time is nothing to eternity A second sort were such as by Arethmetical numbers as by a witty invention calculated the time as one did out of two words ConfLagratIo MVnDl finding so many numeral letters in these words as make up 1657. from thence concluded that in that year the world must end and to hold up this opinion they say Noahs flood was in 1657. So others as Picus Mirandula said it should end in 1905. And formerly in Germany divers went about saying in such a year it must end As I have read one Thoda a woman in Germany in 848. went about streets and told people that she had it from an Angell that the world should end that yeare whereby many became prodigall of their goods fearing they should not spend them in so short a time Others more moderately divide the world into six Ages and say the seventh Age the end must be the Ages are thus divided First from the Creation to the Flood Second from the Flood to Abraham Third from Abraham to David Fourth from David to the Captivity Fifth from the Captivity to Christ Last from Christ to the end of the world so that the beginning of the seventh age will be the full restauration And as Enoch was the seventh from Adam and was translated for God took him so this may be a figure of this state that the seventh Age God shall be fully manifest This opinion my judgement leads me to believe nearest to truth for certainly this is the last age as Heb. 1.2 witnesseth Now to such as will descant upon time to shew their learning I will leave them to learne what those words meant Mark 13.32 But of that day and hour knoweth no man no not the Son save the Father CHAP. VIII What sure ground we have to believe this change is nigh ALthough I am against such as prefix a time to this change yet as great men send Harbingers before them to give notice of their coming so God hath divers messengers that proclaime this coming 1. First is the unsealing of the Scriptures God reveals not all at once as time shuts up truth opens God hath truth for severall ages Daniel was bid to seale up the book till the end Dan. 12.4 the nearer the end is the more open will such truths be as concerne the end God will not draw his curtains fully open not shew all at once men shall run to and fro and knowledge shall increase First this intimates an inquisition in people after the Lord they shall inquire the way to Zion with their faces that way as snow gathers by rowling so truth shall mightily increase by going to and fro the nearer the Iudge is the more the people run and inquire when he comes Secondly to and fro notes the sweetnesse of fellowship amongst brethren they shall run to and fro backwards as well as forwards not to this friend or that friend but to back friends as well as bosome-friends there will be no respect of persons in this sense this notes his coming nigh who is himselfe no respecter of persons The poor and the rich will be one with a knowing soule the language will not be I will go to the rich mans house no the rich hath many
VIII What sure ground we have to believe this change is nigh and that many things must first come to passe Chap. IX Whether we may not expect a glorious rest before the finall appearing and what rest it will be Chap. X. A taste of divine joy and what it is CHAP. I. What a Saint Practicall is KNowledge of the Mysteries and hidden Properties of naturall things is for the most part the study and delight of the earthly man Knowledge of the divine and glorious Mysteries of God in the Gospell is the study and delight of the holy and heavenly man Mr. Venning in ingenuous and godly man hath of late in a small book of his set forth a Saint in the Theoreticall and Practicall Part in seeming contradictions yet very lively and truly I shall cast in my Mite into this Treasury though it be not worth the looking on yet it may challenge to be of the same coin though small 1. He dwells in love and love dwells in him he loves all that bear his Fathers Image a spark or a flame where he beholds his Fathers stamp he receives the person he that loveth not his brother abideth in darknesse 1 Joh. 2.11 2. He is more inwardly holy then outwardly holy he had rather be that which he seems not to be then seem to be what he is not he desires not the face of Ianus but the heart of Jesus 3. He abstaines from evill not because men may see him but God he speaks like Ioseph Gen. 39.9 How can I do this great wickednesse and sin against God The sight of God is more in his eye to affect him then the sweetnesse of sin is to allure him As I remember a Monk being tempted to Adultery the Harlot brought him into a secret place and told him none could see them there He answers her who is God is he nothing bring me to a place where God seeth not and I will commit it 4. He estimates himselfe the least of all Saints as Iohn I am but a voice and no more Mar. 1.3 he prefers all men before him yet he aspires to live above the highest Saint he would be more holy then they and yet more humble 4. He walks so exactly as if there was no Gospell yet he dies so comfortably as if there was nothing but Gospell Or thus he so strictly lives as if he were to be saved by his own works yet dies as if there was no Law his language is Pauls Phil. 3.14 I presse forward toward the marke as men run in a race striving for the mastery so doth he 6. He is never satisfied with grace but soon filled with the world Ioh. 6.34 Lord evermore give us this bread not now and then but alwayes he knowes there is more in God then can be desired and yet he desires more then he can attain to Lord feed me with the crums that fall from thy table rather then let me want if I may not tast the finest of the wheat let me have the courser so it be bread it will nourish me Davids language is his As the Hart pants after the water brooks so doth my soule after the living God not a dead letter but a quickning spirit not the title or term of a God but the living Lord nothing below himself will serve his turne unlesse I injoy God in all I want every thing 7. He is more afraid of sin then hell for he knowes where sin reigns not hell hath no dominion and yet he can say 1 Cor. 15.55 O death where is thy sting Death came in by sin take the cause away and the effect will cease 8. He respects Gods glory more then his owne profit and he will pluck out his right eye and cut off his right hand rather then God shall be dishonoured nothing is dearer to me then him who makes me deare to himselfe 1 Pet. 2.7 to such as believe he is precious or honourable 9. He is more afraid he shall not suffer for Christ then afraid to suffer for him I must saith a gracious heart tread his steps follow him to his foot injoy the Crosse and then I shall know how to weare the Crowne we must fill up the measure of his sufferings behind in the body gold is not pure till it be fire-proof all things must be tried by fire I count all things but losse and dung or dogs meat not worth the looking on my owne righteousnesse must be burnt up that where in I formerly boasted must now suffer losse I am ready not to be bound only but to die at Jerusalem for the Name of the Lord Jesus self and legall righteousnesse would pull me back from this suffering but die I must to all such carnall interests I am to be lost to the flesh that I may be found in the spirit as for outward sufferings he expects them also the ashes of holy men are the best compost to manure the Church if I die in fire God will make me out of the ashes he saith to dry bones live 10. He loves all truth for the Authors sake not for him that speaks it that truth which strikes at his sin as well as that which shewes him a Saviour Lord lead me into all truth cut out my dead flesh let not sin rule over me rebuke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharply or cuttingly that they may be found in the Faith Tit. 1.3 if God doth wound him he knowes it is for his good 11. He counts the highest life in the creature to be the greatest death and knowes he can never live well untill he be out of the world Psal 119.96 I have seen an end of all perfection in seeing one thing in the world he hath seen all for all in the world is but the same earth appearing in various formes and figures the world to him is but as the track of a ship at Sea soon made and soon marr'd all its beauty is but skin-deep 't is a Tohu and Bohu in a comely garb 12. He prayes more to have sin cured then to have it covered Lord take away my sin rather then the affliction leave no sore unhealed though I suffer by it yet I would have no sore left running least the dogs of this world feed upon me I would not be meat for such cormorants as Paul 2 Cor. 12.8 besought the Lord thrice against his temptation so doth he he seeks to weare out sin by his warring against it 13. He knowes his happinesse consists not in knowing the nature of God but in being made partaker of the Divine Nature a bare knowing God to be cannot make me to be such as are joyned to the Lord are one spirit 't is spirit-work to know God I must be divine as well as speak so 1 Pet. 2.3 If ye have tasted that the Lord is gracious the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious notes sweet profitable tast makes judgement I must tast God to be good sweet gracious and then I shall
A BEAME OF LIGHT DARTED Thorough the Clouds OR Truth breaking forth from under a Veil By Joshua Miller ZACH. 14.7 But it shall come to passe that at the evening time it shall be light LONDON Printed for H. C. and L. L. 1650. To the Honourable the Commissioners for the County of Glamorgan WHen I observe the vicissitudes and changes God makes upon the world it puts me to a stand how to call men honourable But considering the noble Titles that God himself gives to men in Authority Psal 82.6 as I have said ye are Gods having the most ancient Author I shall not erre to call you Honourable This last age is a time wherein Truth is much increased arid much controverted and that glorious liberty Truth brings in is much abused by mis-construction And indeed the mist is yet so great which makes most men stumble for want of day-light yet our good God hath promised Esa 30 26. That the light of the Sun shall be sevenfold and such as will not see shall see and be ashamed I have more then ordinary ground to believe your zealous affection to Truth which works in me a boldnesse to present this small Book to your view it is but a blossome of the tree of life which may prove sweet to the tast and pleasant to the eye if divinely understood for I judge your minds like to that noble speech of Artaxerxes who said It became a noble mind as well to accept small things from others as to give great things to them Nay God himselfe gives the greatest good to man and accepts the smallest returnes from them so I trust the smallest volume may be read by you as well as the greatest Yet would I not use your names for Patronage not accounting any Booke worth a Patron which hath not Truth to patronize it which if this had not I should be as unwilling to set your names as my owne before it but knowing you are as desirous to know Truth as my selfe to search after it you will do well to follow the wise Bereans to try all things I confesse when I duly ponder how all Writings in this Age are glossed upon by the opinionative phansies of men most speaking not as this Truth requires nor yet as the Author meaneth I then had some thoughts to have kept these things in my breast where they first burned rather then send them abroad to be descanted upon by mans judgement But finding the fire to kindle it must breake forth and having greater arguments from the Author of Truth then its controverter knowing that no Truth is the worse because men disrelish it and from that sweet comfort and delight I had then in writing it I thought it better to lay my selfe open to any censure then to conceale any thing which may by the Divine Power conduce to the casting downe of darknesse in its Principles As for that Trust God hath now after so many contests put into your hands you will do well in all your affaires to looke up unto the Author of this Honour and the end for which he hath thus exalted you and if you act according to his directions which is for truth righteousnesse and a just liberty as I have great hopes God hath now given you this Power for this end that those poor dark Countreys where the light of our good God hath not yet shined that you may be restorers of paths to dwell in furtherers of the Gospell and in doing these things God may fulfill that promise to us by you as to be Nursing-Fathers to these Orphan-like Countreyes and me-thinks I see God pointing out glorious things by you in being active men for good Therefore joyne hand and heart together forget all selfe-injuries or other mistakes And truly then I may boldly say to you even to you without any flattery that your Honour will be more then a bare Title it will be emblazon'd in the divine Heraldrie where your names in no Age shall be rooted out for such is the memory of the just I need not tell you how God in these eight yeares last past hath out of weaknesse brought strength made those things that are not to confound those that are and now he goes Psal 8.2 out of the mouth of babes and sucklings to shew forth his praise you have seen this in some measure already the same God that opens and no man shuts keep open your eyes still least any among you be found to despise the day of small things how my indeavours or rather the Lords leading me in the making knowne those Truths how they will speed amongst others I know not Yet it will be a comfort to me to hear that you bid them welcome For I have learnt not to esteem truth the lesse because frowned upon nor the greater if smiled on but here is my joy and glory to see the Truth of God held forth in the world whether it be received or rejected I feare I have troubled you with too large an Epistle to so small a Book but consider that Love writ it and so read it I beg from my heart that as you are honourable so you may be kept humble and must from the love of God tell you plainly that I rather desire you may lose your Honor then lose or want humility which in some respect is the Crown of blessings Yet in every state I shall sooner forget my owne name then not remember my self to be Your reall Servant ready in any work of God Joshua Miller To the Christian Reader KInd Reader the desire I have that truth may be impartially understood makes me to request thee impartially to read this small Book what thou findest in it hath the face of Christ account it fair beautifull and be in love with it what ever my delight and gaine hath been in knowing writing it I wish thee as much in reading if the golden key of the divine Spirit go along and open what may seem hard to thee then make no question but it will be profitable if thou findest any thing opened that hath in many books been left under a veile give God the glory if thou findest any error consider that the Writer Reader and Printer hath many yet I know none in the booke excepting the mistakes of the Primer which I pray the candidly to correct and let me have thy love though I cannot have thy mind in all things However I must alwayes from the law of Love continue thine in all Christian service Joshua Miller The Contents Chap. I. WHat a Saint Practicall is Chap. II. Whether Repentance precede Faith and which is first to be preached Chap. III. What Prayer is Chap. IV. Whether a justified person ought to pray for the pardon of sin Chap. V. Whether this visible world shall be destroyed or changed and how Chap. VI. Whether all creatures shall be restored to a state of perfection Chap. VII What may be said of the time of this change Chap.
find to prevent this mischiefe that may justly come upon us I advise all that professe the name of the Lord in sincerity however they are called or distinguished by the corrupt man that they would love all that be are their fathers image though it be small not for form sake but for godlinesse sake love the truth as it is in Jesus not as this man or the other man speaks it and untill this be for my part I believe divisions will increase which is the rode way to persecution Mark the words of James Pure Religion and undefiled before God and the Father is this To visite the fatherlesse children and widdowes and to keep your selves unspotted from the world J am 1.27 CHAP. IX Whether we may not expect a glorious rest before this finall appearing and what rest it will be GLorious things are spoken of this last age and divers opinions there are about it some conceive a personall reign of Christ as Rev. 20.3.4 They lived and reigned with Christ a thousand years but I understand this spiritually that he shall reign in them not as he was upon earth as some dream for Acts 3.21 saith the heavens must retain him til the time of restitution of all things Some thinke this thousand years began at his birth others at his Resurrection there being books extant on this subject shall not speak more of this for to me I find not the least ground of a personall reign of Christ when he went away he never said I will come a gaine personally but I will send my Spirit that shall lead you into all truth not that I will come again in flesh upon earth and live a thousand years but in Spirit and in that place it is said they lived and reigned with Christ a thousand years but it saith not upon earth for there is no such word But I must truly say there will be a glorious rest for the Saints in divers particulars As first in powring out the Spirit Joel 2.8 Acts 2.17 In those dayes I will powre out my Spirit on all flesh your sons and daughters shall prophecie you shall not say one to another know the Lord for you shall be all taught of God this promise in my judgement hath this meaning in it that we shall no longer rest in men ye shall not need that any man teach you man with his principles parts learning you shall no longer say to this man or that man teach us for ye shall all be taught of God you shall be brought off from that sottish opinion in the world that think none but men learned in Arts can teach no my Spirit that shall teach you ye shall then come to acknowledge Gods teaching in all for ye shall be made to confesse that it is not Paul Apollo nor Cephas but Christ in ail that teacheth this promise doth not overthorw the preaching of the Gospell as some men may judge but is a comparative speech signifying what knowledge shall be in these last times and no man shall therefore believe a thing true because the Minister saith so but they shall have a spirit of understanding given to know things as 1 Joh. 2.27 declares to us that as the same anoynting teacheth us so we shall judge whether it be God or man that speaks and those weak words shall be laid aside as we now say such and such a man taught me this is a destroying thy Maker therefore thou shalt say It was the Lord and I knew it not I have many times admired why Christians get so little by hearing and I find the cause to be this they go to hear men and not God and so they divide if you be not taught of God to love another you can never learn it of men Alas man is but the cane in which sugars lies the trunk through which God speaks man is but John Baptist a voice and no more this will be a blessed time when we shall give every thing its due not say such a man can teach me more then another this is a calling upon Malcham to make some King or Ruler over thee besides the true God Call no man therefore your Master or Teacher but one even God 2. Secondly there will be much love and quietnesse amongst people the Lion shall eat straw like the Oxe the Wolf shall dwell with the Lamb they shall not hurt nor destroy in all my holy mountain These are metaphoricall expressions to note God will mightily restraine the spirits of men what a wonder is it to see a Wolfe lie quiet with a Lamb so it will be all Lion-like devouring tyrannizing prosecuting spirits shall be as a Lamb made still and stirre nor God will turn Lions into Lambs great abominable sinners into gracious Saints Knowledge shall cover the earth as waters cover the Sea that is comparatively to former times Men shall be filled with this divine wisdome the fool shall condemn the wise the weak the mighty Isai 2.4 They shall beat their Swords into plow shares what ever was as a sword to kill destroy lives liberties of one another that sword shall be turned into a plow share it shall now worke for the good of all this notes to us abundance of peace that will be in mens spirits no more cries or persections shall be heard in our streets the time is coming that persecution shall cease Mic. 4.5 All people will walk every one in the name of his God and we will walk in the name of the Lord our God all such Lion and Wolvish spirits shall be taken a-away 3. Thirdly for an outward peace how far that will extend take a few hints That certainly tyranny shall be abated much and justice shall run down like a river Esa 32.18 The people shall dwell in quiet habitations and shall sit every man under his vine and his fig tree and none shall make them afraid Mic. 4.4 No power outward or inward shall dismay them for the mouth of the Lord hath spoken it the abundance of corrupt Lawyers shall be pulled down and when that is done then rejoyce O ye inhabitants of the earth for Babylon or confusion and deceit is falling and untill this be done we must expect no fulfilling of justice to run as a river we have some streames already but those deceivers stop the currents they are such as darken caunsell Luke 11.52 keep the key of Knowledge and by that gaine wedges of gold to themselves and Diana must down in all To performe this worke God faith Isai 1.26 I will restore unto you Rulers as at the first and Judges as at the beginning God sits now a refining and gives us great hopes of Judges and Rulers hating covetousnesse and selfe-ends there must be such as are like Melchisedeke to know no kindred or friend when in Authority forget all relations but doe justice to all without respect to this or that friend Levit. 24.22 There shall be one manner of Law as well for the
act and speak divinely 14. No grief goes so neare his heart as his grievous strayings from the life of God he holds it as necessary in some respect to sorrow for sin as to joy in God they that sowe in tears shall reap in joy there must be a seed-time before a harvest as David speaks so doth he Psal 51.4 Against thee thee onely have I sinned that which aggravates an evill is that it 's committed against love Peter thus went out and wept bitterly Semper Lachrymis suffusos habuisse oculos some observe that ever after Peter had his checks furrowed with continuall tears relapse into sin makes relenting 15. He receives strikings as well as strokings with patience and thankfulnesse a true son of Job the Lord gives and the Lord takes away blessed be his Name not curse God and die as the woman counselled him This effeminate woman the world is mans Tempter to miscall his Maker look on God saith she he afflicts thee to destroy thee he will damne thee at last a gracious heart answers thou speakest like a foolish woman Rom. 8.28 I know all things worke for my good frownes as well as smiles whatever is called good or whatever is called evill God brings light out of darknesse unity out of disparity as God speaks so doth he Esa 54.17 No weapon formed against me shall prosper the true prosperity of a thing is in its continuance but all things against me shall have a change therefore not prosper he ecchoes to David it 's good for me that I was afflicted affliction in Gods Schoole makes us proficients The more you beat the wallnut-tree the more it bears so the Saints gaine by losses after such an afflicton such a mercy I had contraries frustrate one another life doth death joy doth sorrow affliction first comes and ploughs up the fallow ground of my heart then is the seed sowne he speaks not as that wicked King 2 King 6.33 This evill is of the Lord why should I wait any longer but rather what evill in me brought this true and just are all thy Judgements O Lord God 16. He sees nothing of the flesh dwelling in another but asks at home Is not this evill in me As Plato when he saw any one dumb in the street would speak to himself Num ego talis Am not I such a one the more inward any thing is the more strong whether it be good or evill sin is most aggravated by a supposing secresie he makes inquiry as the Disciples Mat. 26.22 Master is it I He loves to ask though he be not guilty 17. He is as holy in his Closet as in the Church when from the Saints as well as with them in all his walkings he is as light in the world Mat. 5.16 no society of men can extinguish his fellowship with God 18. He so pursues holinesse as if he held free-will yet he prayes for it as if he had power to do nothing 2 Cor. 3.5 We are not sufficient of our selves to thinke one good thought man cannot work in Gods Mystery 't is an Art which all the Masters of Art are yet but punies in this School divine lessons are weightier harder and higher then their divinity Lectures 19. He counts no sin small but believes every sin hath weight enough to weigh him to death if he discern a mote in his brothers eye he thinks there is a beame in his owne he had rather make sin more then it is by aggravation then seek to make it lesse for he that hideth his sin shall not prosper 20. He is more zealous for power then forme he had rather leave undone smaller matters then neglect the weighty things of the Law righteousnesse justice truth these have Gods proper stamp upon them therefore to be most looked after These are some cleare demonstrations of a practicall Christian for there are many false Christians now gone out in the world CHAP. II. Whether Repentance precede Faith and which is first to be preached GOD in this last age is making out his truth in plainnesse whereas in former ages it hath been much clouded therefore marvell not if thou readest that which will be gain-sayed It hath been a great dispute amongst men whether Repentance go before Faith or Faith Repentance I shall not erre against truth nor yet disagree from some men to say that Faith is alway before Repentance in the conversion of a Sinner to God and if this be true then it will necessarily follow that Faith ought to be preached before Repentance For I judge Faith to be the instrumentall cause of Repentance and not Repentance the cause of Faith It is true that in the conversion of a sinner to God Faith and Repentance ever go together yet Faith is the first-borne and may challenge the right hand of fellowship Now the difficulty seems to be opened in this particular It is very true that Repentance is for the most part discovered before Faith to men therefore men judge that Repentance is and must be before Faith I answer First that it will not follow alwayes true that the first in appearance is first in the soul Faith I compare to the seed cast in the ground Repentance I call the blade sprung up from that seed Now no man will judge so weakly that because he seeth the blade first spring up therefore the seed is not there Againe you may understand it by this allusion when a candle is lighted in a room and I come into that room true it is I have the light first in my eye and see that first yet the candle was there before the light was so it is often true that repentance is first apprehended but not first wrought Consider secondly that if Repentance be before Faith then I ask what doth that Repentance avail man If that place be true Heb. 11.6 Without Faith it is impossible to please God I may then safely conclude if Repentance is first why was not Ahab and Judas their repentance accepted was it not for want of true Faith I never found in Scripture that any did truly repent before faith Job in his last Chapter when he had seen the Lord he abhorres himselfe Isai 6.5 so Isaiah when he had seen the Lord he cries Woe is me I am undone so that generall promise runs Zach. 12.10 They shall look upon him whom they have pierced and mourn for him all implies a seeing before sorrow I put the case thus Suppose a man should meet with his friend but disguised and so should take him for his enemie and kill him now when his vizard is taken off and he finds that it was his dear friend what think you will not sorrow follow so untill a soule come to apprehend that against his Saviour his Father and Friend he hath wounded him that loves him when he seeth this he will sorrow kindly indeed For a man will never be willing to account his own state bad untill he is brought into a beliefe