Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. For that man ought not to expect that he will receive anything from the Lord, being a double-minded man, unstable in all his ways. But the brother of humble circumstances is to glory in his high position; and the rich man is to glory in his humiliation, because like flowering grass he will pass away. For the sun rises with a scorching wind and withers the grass; and its flower falls off and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away. ''James'' 1:2-11

Keep near to God, then he will keep near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. ''James'' 4:8 ''Upbuilding Discourses in Various Spirits'' p. 24

There were brazen teachers of brazenness who thought that justice was to do wrong on a large scale and then to be able to make it appear that one nevertheless willed the good. Thus they had, so they thought, double advantage, the wretched advantage of being able to do wrong, of being able to have their will, of letting their passions rage, and the hypocritical advantage of seeming to be good. But in ancient times there was also a simple wise man whose simplicity became a trap for the quibbling of the brazen; he taught that in order to be really sure that it was the good one willed, one should avoid even appearing to be good-presumably lest the reward should be tempting. ''Upbuilding Discourses in Various Spirits'', Hong p. 37

''What is your frame of mind toward others''? Are you in harmony with everyone-by willing one thing? Or are you divisively in a faction, or are you at loggerheads with everyone and everyone with you? Do you want for everyone what you want for yourself, or do you want the highest for yourself, for yourself and for yours, or that you and yours shall be highest? Do you do unto others what you want others to do to you-by willing one thing? This willing is the eternal order that orders everything, that brings you in harmony with the dead and with the people you never saw, with strange people whose language and customs you do not know, with all the people on the whole earth, who are blood relatives and eternally related to divinity by eternity's task to will one thing. Do you want a different law for yourself and for yours than for others; do you want to have your comfort in something different from that in which every human being unconditionally can and will be comforted? If a king and a beggar and one of your peers came to you at the same time, would you in their presence dare with bold confidence to assert what you want in the world, with bold confidence to assert wherein you seek your comfort, positive that his Royal Majesty would not disdain you even though you are an inferior, positive that the beggar would not go away disheartened as if he could not have the same comfort, positive that your peer would rejoice in your bold confidence! Alas, there is something in the world called an alliance; it is a dangerous thing, because all alliances are divisiveness. It is divisive when the alliance excludes the commoner, and when it excludes the nobleman, and when it excludes the government worker, and when it excludes the king, and when it excludes the beggar, and when it excludes the wise, and when it excludes the simple soul-because all alliances are divisiveness in opposition to the universally human. But to will one thing, to will the good in truth, to will as a single individual to be allied with God-something unconditionally everyone can do-that is harmony. ''Upbuilding Discourses in Various Spirits'', Hong p. 144