The Aged Minister of Christ Contemplated

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A sermon, preached in Victoria Street Chapel, Derby, by John Angell James, on occasion of celebrating the Jubilee of the pastorate of the Rev. James Gawthorn.

The part which I have been requested to take in the interesting services of this day, is in strict and beautiful harmony with the occasion which has brought us together. The venerable Pastor of the Church assembling in this place, having by the good Providence of God, attained to the jubilee of his ministry here, and, by abundant grace from on high, maintained an unspotted reputation, and lived up to this time in the esteem and affection of his flock, they have determined to celebrate the event in a way which shall testify to him and to the public, in the most emphatic manner, their gratitude for his long services, their esteem for his holy character, and their resolution to do all in their power to render the remainder of his days tranquil and happy.

Whatever other services might be judged proper, a sermon is strictly appropriate to the occasion; and, indeed, without this the jubilee of a preacher would seem to lack its most characteristic mark, a lack which no festivities, however joyful and innocent, could altogether supply. To that "labor of love" I have been invited, as being one of Mr. Gawthorn's oldest friends and nearest neighbors, a work which I shall now proceed with great good will to perform.

The subject which I have selected for our meditation and instruction, is the description which the Apostle of the Gentiles gives of himself in his letter to Philemon.

"Being such a one as Paul the aged." Philemon 9

It is impossible to ascertain, with precision, the age of the apostle when he wrote this exquisitely beautiful and touching letter to Philemon. Doddridge supposes he might have been about twenty-three years of age at the time of his conversion. But Chrysostom, who flourished in the fourth century, makes him ten years older at the time of his great change. In the former case, he could not have been much above fifty; and in the latter, which is the more probable of the two, he would be about sixty-three. Even this does not amount to what is usually called "aged;" but Paul was made prematurely old by his labors, cares, and sufferings. The difficulty of settling this point arises from the latitude of meaning which, according to the usage of ancient times, we must give to Luke's expression in the Acts of the Apostles, where Paul is first introduced to us as a "young man" at whose feet the men that stoned Stephen laid down their clothes. This phrase was often extended in its application to those who had arrived nearly at middle life.

In thus describing himself as an aged man, the apostle had a purpose to serve, and in that purpose tacitly refers to a principle, universally admitted by all nations, savage and civilized, ancient and modern—that 'old age' has its claims upon our consideration and respect. We all feel it an additional reason why we should grant the wishes of an petitioner—that he is old. Paul meekly asserted this claim, and felt it to be but reasonable he should suppose that Philemon would be more willing to gratify his request concerning Onesimus, because the petitioner in the case was an aged servant of Christ, who had spent the vigor of his life in the service of their common Master.

We now leave the great apostle, and take up the consideration and contemplation of an aged minister. In doing this I shall not enter into any minute description of the duties of his office; nor state separately the claims which he has on this ground upon the respect and affections of his own flock, or the public at large. Nor shall I call you to review the changes, however numerous or great, which have come over society, his congregation, or himself—in passing from the juvenilities of youth to the infirmities of declining years, changes which, so far as they regard the state of society at large during the period of your minister's labors, have been more momentous than have entered into most other jubilees of the world's existence. All these I pass by, to dwell upon subjects more immediately connected with the occasion of our meeting.

In contemplating an aged minister, you are naturally led to review his past history, to estimate his present claims, and to anticipate his future destiny.

I. Review his PAST HISTORY. In doing this, you think of—

1. His CHARACTER—and how during this long period he has conducted himself—what reputation he has spent so many years in building up, and in what estimate he is now held when grey hairs are upon him. If, by God's grace, he has been blameless and harmless, as one without blemish, if he can appropriate to himself the language of the apostle, "You are witnesses, and God also, how holily, and justly, and unblameably, we behaved ourselves among you who believe," it is a matter of ineffable gratitude both for himself and his people. Spotless reputation is a beautiful object to contemplate in all—but most beautiful in him who is appointed to teach by example, as well as by precept. Who can help admiring a character on whom the temptations of fifty years have made no breach, left no stain, and imposed no disfigurement?

Many who sailed with the venerable man in youth "have made shipwreck of faith and a good conscience," he has seen them go down by his side—but there he is just about to enter port, with his bark whole, his sails set, his cargo safe. Piety is always valuable, even the bursting buds of youthful excellence, how much more the rich ripe fruits of old age! The youthful recruit hastening to the field with all the ardor of a warrior, is, to those who take pleasure in things pertaining to war, an object of interest. How much more the veteran, returning from long-continued conflicts, sustained with unflinching bravery to the last. Consistent character maintained for half a century, is an object for angels as well as men, yes for God himself, to look upon with delight.

2. Think of his LABORS. Yes, labors. People have a wrong estimate of a minister's life, who judge of it only by the conduct of those who make it an office which provides a good income—while they disregard all its duties and its obligations. Such doubtless there are, men who said, "Put me into the priest's office for a morsel of bread," or who sought it for the indulgence of a literary taste, or for the gratification of a propensity to idleness, or with the hope of marrying a rich wife and living at ease. It is too true that all sections of the church are cursed with some ministers of this description, who are each looking for his gain from his quarter—"His watchmen are blind, all of them, they know nothing; all of them are dumb dogs, they cannot bark; they dream, lie down, and love to sleep. These dogs have fierce appetites; they never have enough. And they are shepherds who have no discernment; all of them turn to their own way, every last one for his own gain." (Isaiah 56:10-11)

But look at the true, the good, the faithful minister, as described in Scripture. He is a laborer, a watchman, a fisher, a soldier, a builder, a wrestler; all terms that employ toil, vigilance, effort, perseverance, and enduring self-denial. There are men, not a few, whose lives and exertions justify the employment of such figures of speech. They do labor, in the closet by wrestling supplication; in the study by intense application; in the pulpit by earnest preaching; in the church by pastoral oversight; in the houses of their friends by counsel, reproof, and warning; by their pens as well as their tongues; on week-days and on Sundays; at home and abroad. The faithful minister must be classed among those who have no leisure. True, his toils are chiefly mental; but who knows not that, on this account, they are the more exhausting and wearing? You may judge then what estimate to form of his services who has continued all this for fifty years; and who, after bearing the heat and burden of the day, is a workman still, and, instead of devoting the evening to repose, is giving that also to the service of his Master and his flock.

3. Dwell upon his USEFULNESS. It may seem to some a great mercy to pass through life without doing moral harm—to maintain the ground of neutrality between good and evil. And when we consider how many there are who, by the poison of their principles and the corruption of their example, inflict positive mischief upon society, it is a ground for thankfulness not to have cursed society by infidelity or vice. But to aim to do no harm, is a poor, low, creeping ambition—our duty is to do good; and in one sense, not to do good is to do harm. It is every man's solemn obligation to benefit society, and every man has some means and some opportunities for such beneficence. The consistent Christian is a blessing not only to his Church—but to his country, and to humanity.

I can never look upon an aged disciple of Christ, who has maintained a holy, blameless and consistent reputation, and who has added liberality to personal sanctity, without reverent regard. How many have been impressed by his example, enriched by his beneficence, blessed by his prayers, and instructed by his principles. If this be true of the disciple, how much more of the good minister of Jesus Christ.

There is his example also—not that this is more perfect than the other—but it is more public—not that it shines with a brighter luster—but it is lifted higher, and is more seen. He is a city on the hill, while the other is in a valley.

Then there are his prayers. Here, too, he may not seem to be above his fellow Christians, for they also pray. Yes—but it may be supposed his prayers take in a wider scope, are more in the form of intercession, especially for the people of his charge. Then many of them are presented in the hearing of his people. He leads them into the presence of God, and is their intercessor with him, as well as their spokesman. His prayers, if they are what public prayers ought to be, kindle the spark of devotion in their hearts, fan it to a flame, and keep the fire burning. A devout minister does almost as much good in the way of promoting religious affections, by his public prayers, as by his sermons—and this matter is deserving of far more consideration by the ministry than it receives.

Next comes his preaching. By this, what instruction is communicated, what impression is produced, and what results follow. Infidels are convinced, profligates reclaimed, souls converted, believers comforted, sanctified, and preserved. Into how many dark minds has he been the means of introducing "the marvelous light" of the "glorious Gospel" of Christ—into how many families has he conveyed piety, order, love, and peace. How greatly has he promoted the well-being of the community by scattering abroad the principles of liberty and loyalty; by supporting the authority of government and the restraints of law; by reproving vices which no legal enactments can reach—and fostering virtues, which no human power can compel. How has he sustained by his general conduct and pulpit labors both in his own congregation, in his denomination, and the catholic church at large, those institutions which are intended more perfectly to evangelize his own country and to convert the world to Christ.

And in many cases, to all this may be added the publication of written works, which will live when he is dead, and by which he being dead, will yet continue to speak and act. What mind but that which is infinite can grasp the sum total of usefulness sought in this way which has been crowded into a successful ministry of fifty years?

4. Next you will think of his TRIALS. There is no exemption for the most holy servant of God, from the ordinary lot of humanity. He is called to sympathize with the afflicted; and as experience is the foundation of sympathy, he must drink the bitter cup of sorrow himself. Even Christ, "though a Son, learned obedience by the things that he suffered." "Therefore He had to be like His brothers in every way, so that He could become a merciful and faithful high priest in service to God, to make propitiation for the sins of the people. For since He Himself was tested and has suffered, He is able to help those who are tested." So it is with us—"If we are afflicted, it is for your comfort and salvation; if we are comforted, it is for your comfort, which is experienced in the endurance of the same sufferings that we suffer." (2 Corinthians 1:6).

Having learned the reason of a minister's trials, look next at their nature. There are his trials as a man. The pulpit is not too lofty for the clouds which are exhaled and roll up from the earth to reach. The companion of his pilgrimage is taken from his side—his comforter and counselor is removed; his children die, or are scattered over the earth; his property, if he has any, is subject to the vicissitudes of all that is seen and temporal. Add to these his trials as a Christian. All that you know and suffer in the great conflict he knows, and perhaps with greater weight and force. But especially dwell on his trials as a minister. Sometimes he is half broken in heart by a lack of success. He has so often cried, "Who has believed our report and to whom is the arm of the Lord revealed!" that he is almost ready to say "I will speak no more in his name."

Some over whom he rejoiced as his success and reward, as his joy and hope, and whom he expected would be his crown and rejoicing in the day of Christ, turn back and walk the ways of God no more. Others, offended by his fidelity, desert him. Others grieve him by their worldliness and inconsistency. Others whom he counted upon to stand with him to the end of his ministry, infected by the love of novelty, abandon him for some new favorite. Others, though professedly his own children in the faith, sting him with unkindness and neglect. Others thwart him in his plans of usefulness by direct opposition, or standing by without lending a helping hand. But where shall we end? Ah, you know a minister's joys far better than you know his sorrows. You see his sails—but not his ballast. You follow him in his public walks of labor—but not in his Gethsemane retreat, where he goes to pray and agonize alone. He calls you to share his felicities—but he carries his perplexities and his griefs to his closet and his God.

Look then at the hoary man over whom the clouds of fifty years have rolled. How many storms have burst upon that aged tree, tearing off its branches, stripping off its leaves, and dismantling it in some cases, until little else but the mere trunk and a few boughs remain of all that once umbrageous top. Still, however, the venerable trunk does remain, and there is life in it to the last. How much of divine power and faithfulness and grace we associate with that sacred antique.

5. Can you forget his TEMPTATIONS? I now use this word in its popular sense as meaning incentives to sin. Of these what a variety has been comprised in fifty years. A minister may well be supposed to be the chief mark for Satan's arrows. He is. And perhaps the holiest man that ever entered a pulpit would scarcely like that anyone but God, should know what assaults have been made upon him. He would be ashamed that others should know out of what petty things his great enemy could construct a means of attack. And even he does not know all the precipices on the verge of which he has been treading in the dark. The faults of ministers so powerfully affect the cause of Christianity that it is no wonder the power and schemes of hell should be all employed to effect such scandals.

And alas! alas with what success have these stratagems of the Wicked One been employed of late; and the wonder is that what he cannot accomplish by his own direct attacks, he does not more frequently achieve by the calumnies of others. There seems to be some truth in the quaint remarks of an old author, that a special Providence watches over the lives of little children—and the characters of good men. Are instances of ministerial delinquency so rare, as to make it matter of no thankfulness when we see a man who through God's grace has come scatheless from the temptations of fifty years?

Would to God they were. But how many have we heard of, if not witnessed, in our day? "Some of whom have been forced to enter into secular life. Some have crossed the sea and become a pastor, where his grievous sins were unknown. Some, after a spiritual quarantine, have been admitted again by their former connections as wholesome and safe. Some have established a new schismatical interest, and drawing after them a desperate faction, who pretend to be satisfied with their own avowals of innocency, or repentance, have become more popular than before. In general they have become advocates for a lower standard of holiness, that will not reproach the laxity of their morals; and making up in pride what they lack in purity, profess to see things clearly, and decry all others as blind. Licentiousness is the liberty wherewith Christ has made them free."

Let us then, this day, refresh ourselves, by looking at one, (and thank God we have seen others of a like kind,) who has stood for half a century exposed to the fiery darts of the wicked, and by the shield of faith has quenched them all, and who appears among us as a proof, for the encouragement of his younger brethren, of what God can do in the way of carrying his servants through the temptations that are common to man

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