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A good and faithful minister of Christ should be one able to bring out of his storehouse things new and old, to give every one their portion in their season, and so courageous and faithful as not to be afraid to do it, nor for any reason decline the doing of it. Such was John the Baptist. These were the Roman soldiers, kept by them to maintain their conquest of Judea. Some of these also come to hear John the Baptist preach: hearing him press repentance, and bringing forth fruits that might testify the truth of it, they ask what they should do. John saith to them,
Do violence to no man, &c. Experience hath taught all people, that soldiers (especially employed to keep garrisons amongst a conquered people) are often very insolent, and for their own gain prone to accuse innocent persons, and the jealousy of conquerors often allows them too easy an ear; as also how apt they are by oppression to mend their short commons, or to exact upon others that they may spend luxuriously. All these are acts or species of injustice, which the Baptist lets them know must be left, if they would bring forth fruits fit for repentance. He doth not blame the employment of a soldier, but only regulates their behaviour in that employment. Wars in just causes are undoubtedly lawful under the gospel, and consequently so is the employment of a soldier; we read of several good centurions or captains of hundreds. But the soldier stands highly concerned to look:
1. That the cause be good in which he draweth his sword.
2. That he behaveth himself in it lawfully, not using any needless violence, not accusing any wrongfully, not endeavouring to mend his pay by any, rapine, or unjustly taking away what is another’s, either to spend in luxury, or to uphold himself in his station.
From this instruction of John the Baptist, we may learn several things concerning the nature of repentance.
1. That where there is a true root of repentance, it will bring forth fruits worthy of it.
2. That acts of mercy and justice are true and proper fruits of a true repentance, without which there can be nothing of it in truth.
3. That true repentance is best discovered by our abhorrence of and declining such sinful courses as we have formerly been addicted to, and have daily temptations to from the circumstances of our lives, and those callings, and places, and courses of life wherein the providence of God had fixed us.
4. That these things, repentance and faith, are such proper effects of both, as discover the truth of those gracious habits in the soul, and without which there can be no true evidence of them.