Tom half smiled and obeyed.
“O friend,” said Kenelm, earnestly, and after a long pause of thought, “do you not feel what a blessed thing it is in this mortal life to be ever and anon reminded that you have a soul?”
Tom, startled, withdrew the pipe from his lips, and muttered,—
“Eh!”
Kenelm continued,—
“You and I, Tom, are not so good as we ought to be: of that there is no doubt; and good people would say justly that we should now be within yon church itself rather than listening to its bell. Granted, my friend, granted; but still it is something to hear that bell, and to feel by the train of thought which began in our innocent childhood, when we said our prayers at the knees of a mother, that we were lifted beyond this visible Nature, beyond these fields and woods and waters, in which, fair though they be, you and I miss something; in which neither you nor I are as happy as the kine in the fields, as the birds on the bough, as the fishes in the water: lifted to a consciousness of a sense vouchsafed to you and to me, not vouchsafed to the kine, to the bird, and the fish,—a sense to comprehend that Nature has a God, and Man has a life hereafter. The bell says that to you and to me. Were that bell a thousand times more musical it could not say that to beast, bird, and fish. Do you understand me, Tom?”
Tom remains silent for a minute, and then replies, “I never thought of it before; but, as you put it, I understand.”
“Nature never gives to a living thing capacities not practically meant for its benefit and use. If Nature gives to us capacities to believe that we have a Creator whom we never saw, of whom we have no direct proof, who is kind and good and tender beyond all that we know of kind and good and tender on earth, it is because the endowment of capacities to conceive such a Being must be for our benefit and use: it would not be for our benefit and use if it were a lie. Again, if Nature has given to us a capacity to receive the notion that we live again, no matter whether some of us refuse so to believe, and argue against it,—why, the very capacity to receive the idea (for unless we receive it we could not argue against it) proves that it is for our benefit and use; and if there were no such life hereafter, we should be governed and influenced, arrange our modes of life, and mature our civilization, by obedience to a lie, which Nature falsified herself in giving us the capacity to believe. You still understand me?”
“Yes; it bothers me a little, for you see I am not a parson’s man; but I do understand.”
“Then, my friend, study to apply,—for it requires constant study,—study to apply that which you understand to your own case. You are something more than Tom Bowles, the smith and doctor of horses; something more than the magnificent animal who rages for his mate and fights every rival: the bull does that. You are a soul endowed with the capacity to receive the idea of a Creator so divinely wise and great and good that, though acting by the agency of general laws, He can accommodate them to all individual cases, so that—taking into account the life hereafter, which He grants to you the capacity to believe—all that troubles you now will be proved to you wise and great and good either in this life or the other. Lay that truth to your heart, friend, now—before the bell stops ringing; recall it every time you hear the church-bell ring again. And oh, Tom, you have such a noble nature!—”