We continue now with Thomas Watson's "Test". He states in his introduction: LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden.
10. Another blessed sign of love is, to entertain good thoughts of God. He that loves his friend construes what his friend does, in the best sense. "Love thinketh no evil" (1 Cor. xiii. 5). Malice interprets all in the worst sense; love interprets all in the best sense. It is an excellent commentator upon providence; it thinks no evil. He that loves God, has a good opinion of God; though He afflicts sharply, the soul takes all well. This is the language of a gracious spirit: "My God sees what a hard heart I have, therefore He drives in one wedge of affliction after another, to break my heart. He knows how full I am of bad humours, how sick of a pleurisy, therefore He lets blood, to save my life. This severe dispensation is either to mortify some corruption, or to exercise some grace. How good is God, that will not let me alone in my sins, but smites my body to save my soul!" Thus he that loves God takes everything in good part. Love puts a candid gloss upon all God’s actions. You who are apt to murmur at God, as if He had dealt ill with you, be humbled for this; say thus with yourself, "If I loved God more, I should have better thoughts of God." It is Satan that makes us have good thoughts of ourselves, and hard thoughts of God. Love takes all in the fairest sense; it thinketh no evil.
11. Another fruit of love is obedience. "He that hath my commandments, and keepeth them, he it is that loveth me" (John xiv. 21). It is a vain thing to say we love Christ’s person, if we slight His commands. Does that child love his father, who refuses to obey him? If we love God, we shall obey Him in those things which cross flesh and blood. (i.) In things difficult, and (ii.) In things dangerous.
(i.) In things difficult. As, in mortifying sin. There are some sins which are not only near to us as the garment, but dear to us as the eye. If we love God, we shall set ourselves against these, both in purpose and practice. Also, in forgiving our enemies. God commands us upon pain of death to forgive. "Forgive one another" (Ephes. iv. 32). This is hard; it is crossing the stream. We are apt to forget kindnesses, and remember injuries; but if we love God, we shall pass by offences. When we seriously consider how many talents God has forgiven us, how many affronts and provocations He has put up with at our hands; this makes us write after His copy, and endeavour rather to bury an injury than to retaliate it.
(ii.) In things dangerous. When God calls us to suffer for Him, we shall obey. Love made Christ suffer for us, love was the chain that fastened Him to the cross; so, if we love God, we shall be willing to suffer for Him. Love has a strange quality, it is the least suffering grace, and yet it is the most suffering grace. It is the least suffering grace in one sense; it will not suffer known sin to lie in the soul unrepented of, it will not suffer abuses and dishonours done to God; thus it is the least suffering grace. Yet it is the most suffering grace; it will suffer reproaches, bonds, and imprisonments, for Christ’s sake. "I am ready not only to be bound, but to die, for the name of the Lord Jesus" (Acts xxi. 13). It is true that every Christian is not a martyr, but he has the spirit of martyrdom in him. He says as Paul, "I am ready to be bound": he has a disposition of mind to suffer, if God call. Love will carry men out above their own strength. Tertullian observes how much the heathen suffered for love to their country. If the spring-head of nature rises so high, surely grace will rise higher. If love to their country will make men suffer, much more should love to Christ. "Love endureth all things" (I Cor. xiii. 7).
Basil speaks of a virgin condemned to the fire, who having her life and estate offered her if she would fall down to the idol, answered, "Let life and money go, welcome Christ." It was a noble and zealous speech of Ignatius, "Let me be ground with the teeth of wild beasts, if I may be God’s pure wheat." How did divine affection carry the early saints above the love of life, and the fear of death! St. Stephen was stoned, St. Luke hanged on an olive-tree, St. Peter crucified at Jerusalem with his head downwards. These divine heroes were willing to suffer, rather than by their cowardice to make the name of God suffer. How did St. Paul prize his chain that he wore for Christ! He gloried in it. as a woman that is proud of her jewels, says Chrysostom. And holy Ignatius wore his fetters as a bracelet of diamonds. "Not accepting deliverance" (Heb. xi. 35). They refused to come out of prison on sinful terms, they preferred their innocency before their liberty.
By this let us test our love to God. Have we the spirit of martyrdom? Many say they love God, but how does it appear? They will not forego the least comfort, or undergo the least cross for His sake. If Jesus Christ should have said to us, "I love you well, you are dear to me, but I cannot suffer, I cannot lay down my life for you," we should have questioned His love very much; and may not Christ suspect us, when we pretend to love Him, and yet will endure nothing for Him?