Thomas Charles, 1838

Lesser sins, habitually indulged in the heart and mind by believers, are doubtless much more grievous and provoking in the sight of God, than any great fall through the strength of some sudden temptation, as there is more deliberate willfulness in the one, than in the other; and also more of the Spirit's convictions, against which it must be committed.

The Spirit's office is to convince of sin, as well as to comfort our souls by taking of the things of Jesus and showing them unto us. Repeated indulgence, though it be only in the heart, of the same sin, after repeated convictions by the Spirit, of its sinfulness and guilt, and of our danger through it—exceedingly grieves the Spirit and provokes God to wrath.

This will effectually cause God to withdraw himself from us. He may not do it all at once. He will first hide himself, and give less frequent and less manifest tokens of his presence. He will convince the soul of its sin and show its danger; and it may be, at intervals, give it some token also of his love and favor. But if all will not prevail with us to reclaim us and bring us to forsake and abhor the cursed thing, if we still keep it and indulge it, the Spirit will not always strive with us.

It is much if bitter experience will not teach us how great is the sin of grieving him, who is the Comforter sent by the united love of the Father and the Son, to sanctify and gladden the hearts of his people. He who at first is only grieved, may by our continuance and obstinacy in those ways by which he is grieved, at last be vexed, as he was by the Israelites of old, by their repeated rebellion against him. Isaiah 63.10.

The same love which influences the Father in sending his Son to die for sinners, for enemies and traitors—influences him to send the Holy Spirit to dwell in hearts so polluted and depraved. And the same love which inclined the Son to come to die for us, when we were yet sinners, and ungodly enemies—inclines the Spirit also to come to those, who are froward, perverse and unthankful, whom he knows, will grieve, vex, and provoke him. In his love and tenderness, he continues to do us good, bearing with our continual provocations.

As Christ loved us and gave himself for us; so also the Spirit influenced by love equally great, free, and eternal—comes to accomplish the necessary work of grace and holiness in us.

Christ had his great undertaking much at heart, and how was he straitened until it was finished! From eternity, his delight was with the sons of men, and in time it was his food and drink to do the will of him who sent him. For the joy that was set before him in the salvation of his people—he endured the cross and despised the shame he had to pass through.

In the same manner has the Spirit also the work assigned to him, and willingly undertaken by him, infinitely at heart. To promote comfort, holiness, and joy, in the hearts of God's people—is his great business and delight. And with what infinite patience, condescension and love, does he carry it on! We know but little of his condescension and grace, because we are so ignorant of the various workings of our inward corruptions, by which his great work is continually opposed and obstructed. But when every secret thing is laid open to full view, and we see with divine light how we have resisted the Spirit in his gracious dealings with us—the love of the Spirit will no less overwhelm our souls with astonishment, than the love of the Father and of the Son.

The Spirit has our comfort and happiness, our complete holiness and glory, so much at heart—that anything that is an obstruction to the progress of this work at any time, is said to grieve him. We are not grieved by anything that befalls a person for whom we have no concern or regard—but in proportion to our love for a person, is our grief for him in misery. Others may provoke us to indignation; but there is no grief where there is no love. So it is with the Spirit of God. He is so concerned for those to whom he is engaged by his love as a comforter, that he is said to be grieved with their sins, when he is not so with the sins of others.

Nothing grieves us more in any one whom we love, than unkindness and ungrateful returns for our love—especially after repeated forgiveness and forbearance. So it is also with respect to the Spirit of God. He is a Spirit of love, and all his actings towards us and in us, are the fruits of his love. All the joys and consolations we are partakers of in this world, arise from a sense of the love of God, given to us by the Spirit. "He sheds abroad the love of God in our hearts." He expects and requires returns of love, and delights in obedience from us. And when he is disappointed, when we take little or no notice of his kindness and love, and care not to make suitable returns by showing forth in holy walk and conversation the fruits of the Spirit, and it may be by careless neglect, fall into those things and those courses which he abhors—he cannot pass by unnoticed the unkindness and ingratitude therein expressed—but it grieves and vexes him to the heart!

We are therefore to beware, above all things, of a barren, unfruitful profession of religion; and of defiling by secret sinful indulgences, the habitation of the Holy Spirit. "If any one defiles the temple of God, him will God destroy," 1 Corinthians 3.17.

How should the thought of defiling his temple, and grieving the Comforter—fill our hearts with deep humility and godly sorrow! How unworthy is our conduct—to grieve him, who comes for the very end and purpose of giving us consolation and joy! In infinite love and kindness, he has condescended to be our Comforter. This comfort he bestows willingly, freely and powerfully. Nor is there the least hope, peace or joy to be obtained—but what he works and bestows. Nor is there any relief in trouble, nor refreshment in perplexities—but what he gives freely.

And shall we, who have tasted that the Lord is gracious—by our negligence, sin, and folly—grieve Him who is thus graciously engaged to give us joy? Shall we grieve him, without whom we cannot live—without whom cannot think a good thought, nor breathe one good desire! Shall we grieve him, whose presence is Heaven in the soul, and whose absence brings a Hell of corruptions, darkness, and misery! Is it possible that we should make such base returns for such love, and be such enemies to ourselves!

Ah! alas! what a creature is man! In what dust and ashes ought the best of us to lie down! Shall we take no notice of his love and kindness? Shall we not thankfully receive all our comforts from his hhands, and see his love and grace in every refreshing thought put into our minds? Yes, shall we not carefully watch and promote all his motions within, and cheerfully comply with them, however self-denying and contrary to flesh and blood?

When he convinces of sin—let us set our hearts mightily against sin. And when he speaks comfort—let us hear him as the Lord our Comforter, making known the infinite love of the Father and the grace of the Son to us. When we have no comfort, but walk in darkness and have no light—let us honor him by looking to and waiting upon him for our light in darkness, and joy in trouble. And what and when he gives—let us readily receive. Above all things we have need to pray to God that he "take not his Holy Spirit from us".