To some this may seem a strange question but it involves more of our knowledge than we think it does. Our belief involves all our religious opinions. Our opinions are the foundation of our misery, while our happiness is in the knowledge that follows the solving of the problem or error.
To illustrate, when solving a problem you have an opinion, and are in trouble about it. But when .the answer comes the happiness accompanies it. Then there is no more death, or ignorance, sorrow or excitement. Error and ignorance have passed away, all has become new, and we are as though we never had been. We have all the happiness we want; the misery is gone, and the spirit returns to the Great Spirit, ready to solve another problem.
Now the problem I wish to solve is what I first named. Do we really believe in what we think we do? I answer, "No," and shall show that we deny what we profess to believe in almost all we say and do, thereby proving ourselves either hypocritical or ignorant. We profess to believe in Christ, that He is God, that He knows all things, and is capable of hearing and answering our prayers. We also believe that man is a free agent, that he is capable of judging between right and wrong, and believe that if man does not do right he will 215be punished. When asked for proof of all this, we are referred to the Bible. When we ask an explanation how Christ cured, we are told it was by miracle. If we ask if Christ did not know all things, the answer is, "Yes." Then did He not know what He was about, what He did, and how He did it? "Yes." Then if you ask how He knew, the answer is, "It is a miracle," or "The ways of God are past finding out," — and thus you are left in the dark. Now those who reason this way will not accept any fact based upon any other way of reasoning. You must bring the strongest proof to convince them of a fact produce in the same way, otherwise they will not believe. The fact is they don't reason or compare at all, and admit what they have not the slightest proof of, except the explanation of some person of doubtful existence.
Now, when I show that I can produce a phenomenon that to all appearance is just like some produced by Christ, and in the living, who speak for themselves, I should like to know by what authority anyone dares to say that it is not done in the same way that Christ did His works. If they cannot tell how I do it, or how He did it, how do they know butthat it is done in the same way? Their only objection can be that it happens to be contrary to their own opinion, which is not worth anything, and they admit it; for they will say it is a miracle to them. This makes them what Jesus said of such guides. He called them blind guides leading the blind, and warned the people against them. He called them whited sepulchers, and all kinds of names, and the world has been led by such guides ever since. Jesus told the people how they should know them. He said, "Not all who say Lord! Lord! shall enter into this theory or kingdom, but he that doeth the will of the Father that sent him." Now what do they do that Jesus did? Nothing. You cannot point to one act that Jesus did that these guides do. All who do good according to Scripture imitate the Pharisees in every respect. He called them the children of the devil, and He said their father (or error) was a liar from the beginning. Jesus judged them by their works, and told the people to do the same; for He said, "by their fruits ye shall know them."
— March, 1860.
P. P. Quimby