We Do Not Need to Escape the World

It is not necessary that we should retire from the world, as if we were unequal to the contest which presents itself. It is not necessary, after the manner of some devout persons of other ages, to shut ourselves up in cloisters or to seek some solitary cave of the desert, in order to gain the victory: Mingling in the world, in the midst of our families, in the discharge of the ordinary duties of life, it will be with us according to our faith. 

We may have God with us, if we have faith to have him with us. And having God with us, who is ready to bear the banner and fight the battles of those who trust in him, we are enabled here, and are enabled every where, in the market and the forum as well as in the solitary place, in our workshops, amid our farms and our merchandize, in seasons of joy and of sorrow, to keep our hitherto rebellious tendencies in subjection. The injunction of the Apostle becomes a practical reality. “Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.”

 — The Life of Faith, Part 2, Chapter 3.

Marks of True Humility: Calmness in Opposition

The truly humble man is not troubled and afflicted, because in some respects he fails in securing to himself the good opinion of his fellow men. It is true, he attaches a degree of value to the favorable sentiments of others; but as he attaches unspeakably greater value to the favor of God, he can meet their opposition, their rebukes and misrepresentations, with entire calmness and peace of spirit. And hence it is that, in ordinary cases, when he is the subject of such misrepresentation and abuse, he is not particularly solicitous to defend himself, and to make replies. I mean to say, that he does not discover anxiety and trouble of mind in relation to it. He knows, if he acts in simplicity of heart and with a sincere desire for the divine glory, God will so order events that in due time the honor of his reputation will be sustained. So that he is willing, for the present at least, to stand silent in the presence of his accusers, that both he and they may see the salvation of the Lord.

— edited from Religious Maxims (1846).

Distinguishing the True Movings of the Holy Spirit

The doctrine of present sanctification has much to fear from not accurately distinguishing natural and Satanic impulses from the true movings of the Holy Spirit upon the heart. Many, who ran well for a time, but who afterwards yielded themselves to impulsive influences which were not from the Spirit of God, have wandered into perplexed and divergent paths, to the injury of the cause of holiness and of their own souls. And we would just remark here, that the most interesting and satisfactory illustrations of holy living, which have come under our notice, are the cases of persons, who endeavor constantly to put themselves under the direction of a sanctified intellect; who are willing to do any thing and every thing for the glory of God; but who feel that they need and must have wisdom. These persons can testify, that they are guided by the Holy Spirit; but they can testify also, that the Holy Spirit does not require them to do any thing, which an enlightened and sanctified intellect does not appreciate and approve. And hence their course is marked by consistency and sound discretion. They are not different men at different times, on whom no dependence can be placed. They are always at their post; supporters of the ministry; pillars in the church; patient under opposition and rebuke; faithful in warning sinners; counselors in times of difficulty; mighty in the Scriptures; burning and shining lights in the world. It is such persons, that truly sustain and honor the blessed doctrine of Holiness; presenting before the world the mighty argument of consistent holy living, which unbelievers cannot confute, and which the wicked and the envious are unable to gainsay.

— edited from The Interior or Hidden Life (2nd edition 1844) Part 3, Chapter 4.

Liberty from Higher Desires

The person, who is in the enjoyment of true spiritual liberty, is no longer enthralled by certain desires of a higher character than the appetites; such as the desire of society, the desire of knowledge, the desire of the world's esteem and the like. These principles, which, in order to distinguish them from the appetites, may conveniently be designated as the propensities or propensive principles, operate in the man of true inward liberty as they were designed to operate, but never with the power to enslave. He desires, for instance, to go into society, and, in compliance with the suggestions of the social principle, to spend a portion of time in social intercourse; but he finds it entirely easy, although the desire, in itself considered, may be somewhat marked and strong, to keep it in strict subordination to his great purpose of doing every thing for the glory of God. Or perhaps, under the influence of another propensive tendency, that of the principle of curiosity, he desires to read a book of much interest, which some individual has placed before him; but he finds it entirely within his power, as in the other case, to check his desire, and to keep it in its proper place. In neither of these instances, nor in others like them, is he borne down, as we often perceive to be the case, by an almost uncontrollable tendency of mind. The desire, as soon as it begins to exist, is at once brought to the true test. The question at once arises, Is the desire of spending my time in this way conformable to the will of God? And if it is found or suspected to be at variance with the divine will, it is dismissed at once. The mind is conscious of an inward strength, which enables it to set at defiance all enslaving tendencies of this nature.

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 14.

One Great Consideration

Amid all the trials of life, amid the rebukes, calumnies, and persecutions of evil men, in seasons when Satan seems to triumph, there is one great consideration which ought to tranquilize and elevate the Christian mind; and that is, that God, who sees the end from the beginning, will glorify himself, and will make even the wrath of his enemies to praise him.

— Religious Maxims (1846) CVIII.

The Difference Between Thoughts of Evil and Evil Thoughts

Looking at the subject of temptations in relation to the intellect, there seems to be ground for saying, that we may properly make a distinction between intentions or thoughts of evil, and evil thoughts. All wandering and unprofitable thoughts, and indeed. all thoughts, which have not a connection either directly or indirectly with the glory of God, are evil, just so far as they are at the time under our control, and are susceptible of being made to assume a different and better character. But thoughts of evil, that is to say, ideas or suggestions of some evil to be done, which are introduced or injected into the mind from a source external to itself, or which on certain occasions arise necessarily and involuntarily in the mind, are not evil, unless they are consented to in act or in feeling. The form of expression here will be noticed, viz. so far as they arise necessarily and involuntarily. If they originate in ourselves by a voluntary movement, and are cherished by our own acts, so as to make us in some sense the authors of our own temptations, they are obviously of a very different character, and are by no means free from sin.

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 19.