Twenty-Five Village Sermons. Charles Kingsley

      Twenty-Five Village Sermons

      SERMON I

      GOD’S WORLD

      When we read such psalms as the one from which this verse is taken, we cannot help, if we consider, feeling at once a great difference between them and any hymns or religious poetry which is commonly written or read in these days.  The hymns which are most liked now, and the psalms which people most willingly choose out of the Bible, are those which speak, or seem to speak, about God’s dealings with people’s own souls, while such psalms as this are overlooked.  People do not care really about psalms of this kind when they find them in the Bible, and they do not expect or wish nowadays any one to write poetry like them.  For these psalms of which I speak praise and honour God, not for what He has done to our souls, but for what He has done and is doing in the world around us.  This very 104th psalm, for instance, speaks entirely about things which we hardly care or even think proper to mention in church now.  It speaks of this earth entirely, and the things on it.  Of the light, the clouds, and wind—of hills and valleys, and the springs on the hill-sides—of wild beasts and birds—of grass and corn, and wine and oil—of the sun and moon, night and day—the great sea, the ships, and the fishes, and all the wonderful and nameless creatures which people the waters—the very birds’ nests in the high trees, and the rabbits burrowing among the rocks,—nothing on the earth but this psalm thinks it worth mentioning.  And all this, which one would expect to find only in a book of natural history, is in the Bible, in one of the psalms, written to be sung in the temple at Jerusalem, before the throne of the living God and His glory which used to be seen in that temple,—inspired, as we all believe, by God’s Spirit,—God’s own word, in short: that is worth thinking of.  Surely the man who wrote this must have thought very differently about this world, with its fields and woods, and beasts and birds, from what we think.  Suppose, now, that we had been old Jews in the temple, standing before the holy house, and that we believed, as the Jews believed, that there was only one thin wall and one curtain of linen between us and the glory of the living God, that unspeakable brightness and majesty which no one could look at for fear of instant death, except the high-priest in fear and trembling once a-year—that inside that small holy house, He, God Almighty, appeared visibly—God who made heaven and earth.  Suppose we had been there in the temple, and known all this, should we have liked to be singing about beasts and birds, with God Himself close to us?  We should not have liked it—we should have been terrified, thinking perhaps about our own sinfulness, perhaps about that wonderful majesty which dwelt inside.  We should have wished to say or sing something spiritual, as we call it; at all events, something very different from the 104th psalm about woods, and rivers, and dumb beasts.  We do not like the thought of such a thing: it seems almost irreverent, almost impertinent to God to be talking of such things in His presence.  Now does this shew us that we think about this earth, and the things in it, in a very different way from those old Jews?  They thought it a fit and proper thing to talk about corn and wine and oil, and cattle and fishes, in the presence of Almighty God, and we do not think it fit and proper.  We read this psalm when it comes in the Church-service as a matter of course, mainly because we do not believe that God is here among us.  We should not be so ready to read it if we thought that Almighty God was so near us.

      That is a great difference between us and the old Jews.  Whether it shews that we are better or not than they were in the main, I cannot tell; perhaps some of them had such thoughts too, and said, ‘It is not respectful to God to talk about such commonplace earthly things in His presence;’ perhaps some of them thought themselves spiritual and pure-minded for looking down on this psalm, and on David for writing it.  Very likely, for men have had such thoughts in all ages, and will have them.  But the man who wrote this psalm had no such thoughts.  He said himself, in this same psalm, that his words would please God.  Nay, he is not speaking and preaching about God in this psalm, as I am now in my sermon, but he is doing more; he is speaking to God—a much more solemn thing if you will think of it.  He says, “O Lord my God, Thou art become exceeding glorious.  Thou deckest Thyself with light as with a garment.  All the beasts wait on Thee; when Thou givest them meat they gather it.  Thou renewest the face of the earth.”  When he turns and speaks of God as “He,” saying, “He appointed the moon,” and so on, he cannot help going back to God, and pouring out his wonder, and delight, and awe, to God Himself, as we would sooner speak to any one we love and honour than merely speak about them.  He cannot take his mind off God.  And just at the last, when he does turn and speak to himself, it is to say, “Praise thou the Lord, O my soul, praise the Lord,” as if rebuking and stirring up himself for being too cold-hearted and slow, for not admiring and honouring enough the infinite wisdom, and power, and love, and glorious majesty of God, which to him shines out in every hedge-side bird and every blade of grass.  Truly I said that man had a very different way of looking at God’s earth from what we have!

      Now, in what did that difference lie?  What was it?  We need not look far to see.  It was this,—David looked on the earth as God’s earth; we look on it as man’s earth, or nobody’s earth.  We know that we are here, with trees and grass, and beasts and birds, round us.  And we know that we did not put them here; and that, after we are dead and gone, they will go on just as they went on before we were born,—each tree, and flower, and animal, after its kind, but we know nothing more.  The earth is here, and we on it; but who put it there, and why it is there, and why we are on it, instead of being anywhere else, few ever think.  But to David the earth looked very different; it had quite another meaning; it spoke to him of God who made it.  By seeing what this earth is like, he saw what God who made it is like: and we see no such thing.  The earth?—we can eat the corn and cattle on it, we can earn money by farming it, and ploughing and digging it; and that is all most men know about it.  But David knew something more—something which made him feel himself very weak, and yet very safe; very ignorant and stupid, and yet honoured with glorious knowledge from God,—something which made him feel that he belonged to this world, and must not forget it or neglect it, that this earth was his lesson-book—this earth was his work-field; and yet those same thoughts which shewed him how he was made for the land round him, and the land round him was made for him, shewed him also that he belonged to another world—a spirit-world; shewed him that when this world passed away, he should live for ever; shewed him that while he had a mortal body, he had an immortal soul too; shewed him that though his home and business were here on earth, yet that, for that very reason, his home and business were in heaven, with God who made the earth, with that blessed One of whom he said, “Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands.  They shall perish, but Thou shalt endure; they all shall fade as a garment, and like a vesture shalt Thou change them, and they shall be changed; but Thou art the same, and Thy years shall not fail.  The children of Thy servants shall continue, and their seed shall stand fast in Thy sight.”  “As a garment shalt Thou change them,”—ay, there was David’s secret!  He saw that this earth and skies are God’s garment—the garment by which we see God; and that is what our forefathers saw too, and just what we have forgotten; but David had not forgotten it.  Look at this very 104th psalm again, how he refers every thing to God.  We say, ‘The light shines:’ David says something more; he says, “Thou, O God, adornest Thyself with light as with a curtain.”  Light is a picture of God.  “God,” says St. John, “is light, and in Him is no darkness at all.”  We say, ‘The clouds fly and the wind blows,’ as if they went of themselves; David says, “God makes the clouds His chariot, and walks upon the wings of the wind.”  We talk of the rich airs of spring, of the flashing lightning of summer, as dead things; and men who call themselves wise say, that lightning is only matter,—‘We can grind the like of it out of glass and silk, and make lightning for ourselves in a small way;’ and so they can in a small way, and in a very small one: David does not deny that, but he puts us in mind of something in that lightning and those breezes which we cannot make.  He says, God makes the winds His angels, and flaming fire his ministers; and St. Paul takes the same text, and turns it round to suit his purpose, when he is talking of the blessed angels, saying, ‘That text in the 104th Psalm means something more; it means that God makes His angels spirits, (that is winds) and His ministers a flaming fire.’  So shewing us that in those breezes there are living spirits, that God’s angels guide those