_a._ That a Bell should be tolled (for a quarter of an
hour) before Morning and Evening Prayer—according to the
direction of the Prayer Book.
_b._ That the Bells should be chimed for a stated time,
before the use of the service for the Holy Communion.
_c._ That the Bells should be rung in peal, for a quarter
of an hour and no more, after every Marriage.
_d._ That the great Bell should be tolled, according to the
Canon, (for a quarter of an hour) when any is passing out
of this life, or appears to be dying.
_e._ That the Bells should be rung, according to the Canon,
in a steady, solemn, though cheerful peal, for five minutes
and no more, as soon as may be after the death. Which
particular peal should be kept strictly for this purpose,
and never applied to any other.
_f._ That the Bells should be rung or chimed, according to
the Canon, in a steady, grave, and solemn, though cheerful
peal (kept strictly for this purpose) for ten minutes
before every Burial.
_g._ That the Bells should be rung, according to the Canon,
in a steady, solemn, though more cheerful peal (kept
strictly for this purpose) for five minutes after every
Burial.[1]
_h._ That the Bells should be rung in peal at early morning
(for a quarter of an hour) and at other specified times,
on every LORD’S day, and on every other Festival commanded
by the Church to be kept holy, and on the day of the
dedication of the Parish Church.
_i._ That the Bells be not rung in peal (except the death
and burial peals) for any purpose, on any Friday in the
year, except it be Christmas day;—nor in the season of
Lent, except upon the LORD’S day and the Feast of the
Annunciation.
_j._ That at the opening of Christmas day, the Feast of The
Circumcision, The Feast of The Epiphany, The Feast of The
Purification, (Presentation of CHRIST in the Temple), The
Feast of The Annunciation (Incarnation), Easter day, The
Feast of The Ascension, and The Feast of Pentecost, the
Bells should be rung in peal, for five minutes, at Midnight.
_k._ That on Fridays and other Fasting days the great and
little Bell should be rung together, in alternate toll,
for a quarter of an hour at early morning, and at other
specified times.
_l._ That in order that they may have opportunity of
practice, a special quarter or half hour be appointed, on
each Festival, for the second company of Ringers to ring in
peal.
11. That, in order to prevent any mercenary use of the Bells,
or any difference being made between Rich and Poor, with
respect to them, and in order to secure a fair remuneration to
the Ringers, a regular definite yearly salary should be paid to
the first company of Ringers; and no Ringer should be permitted
to receive any payment or gratuity for the performance of his
duty, on any special occasion.
Very beneficial results have been obtained from the following out of this
system; and it has become evident to those who have tried it, that the
more perfectly it is carried out, so, much more than in due proportion,
are the benefits. Indeed, after the first difficulties are overcome, it
is much easier to carry out the _whole_ system than a _part_ of it—for,
when in action, as a whole, it has a completeness and consistency and
beauty which approves it to the minds of thinking persons generally—of
those even, who from circumstances, are a “not well affected to the
Church.”
Perhaps the most difficult part of the system to carry out, or rather
to begin upon, in some places, would be the Church’s rule concerning
ringing at a death and before and after a burial; and yet in some parts
of the Midland, Western and Northern Counties this rule is, and always
has been, complied with. Not, indeed, for _all_—for the poor _cannot
pay the Ringers_! and the rich consider it “vulgar”!!—but for yeomen and
tradespeople; and in other parts of the country, _e.g._ in Cornwall,
the doggrel verses which are found in the Belfries, bear witness that
the observance of the rule was maintained up to no very distant period.
However, people generally have such heathenish notions concerning death
and burial that the great majority of them, in almost every parish,
would require much instruction concerning them, according to the tone of
our praise-breathing Burial Service, before they could be expected to
understand and appreciate the Church’s rule with respect to her Bells
on these occasions. If, however, careful explanation were tenderly and
lovingly given, and the peals for the several occasions properly and
judiciously chosen, _and carefully kept for those occasions only_, so
that “the trumpet” should not at any time “give an uncertain sound,”—it
would soon be found that the observance of the rule is greatly conducive
in spreading and deepening more Christian principles and feelings
concerning death.
It is true that occasions might occur, and that not unfrequently in many
parishes, when the sound of thanksgiving for the death of one for whom
he could have but little hope, would grate harshly upon the Clergyman’s
ear, and wake up strange contending feelings in his heart. But surely
the sound of thanksgiving from the Church tower cannot be inappropriate
when the words of thanksgiving from the Priest’s own mouth, in the Burial
Service, are not so; and it would not only be possible, but greatly
beneficial to the parish, (both in its immediate effect, and as paving
the way for a return to a more complete system of Christian discipline)
to silence the Bells on particular occasions, and forbid the accustomed
sound of public thanksgiving, on the departure of such as had lived
unholy lives.[2]
Another difficulty which will be likely to present itself in many places,
is the provision of a fixed yearly salary for the Ringers. But the
difficulty, however great, is as nothing in proportion to the benefits
which will accrue. And while the accomplishment of the object is worth
any effort and almost any sacrifice, the difficulty will seldom be found
so great as it may at first sight appear.
In a parish which had six Bells, where the price of labour was at about
the average rate in country towns, where the population was between four
and five thousand, the great majority of which were Church people, and
where there was a double daily service, (without which I do not suppose
that the system would do much, if any good)—the whole annual expense was
less than £19. But it is evident that the expense would be different
for different parishes: in fact, for one fixed element in calculating
the expense there are three variable elements. The fixed element is the
number of ordinary days and Holy Days in the year. The variable elements
are, 1, the ordinary price of labour in the parish: 2, the number of
Bells: 3, the average number of Marriages and Burials—which must of
course be dependent upon the number and character of the population.
In making a calculation of the proper amount of salary, the price of
labour should, for obvious reasons, be reckoned higher than that usually
paid in the parish, and the number of Marriages and Burials at above the
average, in cases where _all_ have not been brought to Church; inasmuch
as any such return to consistent holy practice, if done in a Christian
loving manner, is sure to win the affections of the people.
For raising the required amount, whatever it may be, a well-affected
parish would doubtless contribute something from its “Rates”—if not
_all_, as the law requires it to do. There might also be a collection at
the Offertory, once or twice a year, for the purpose:—and there might be
“a Ringers’ Box” placed in the Church, under the lock and care of the
Minister and Churchwardens, to receive contributions of “the faithful”
toward defraying the expenses of this part of Divine worship.—Lastly, in
parishes which are moderately well endowed, the Priest may well take it
into consideration, whether he may not duteously and beneficially devote
some _small_ portion, at any rate, of the income which is entrusted to
him for the furtherance of the spiritual well-being of his flock, to the
honour of GOD and the welfare of His people, in this so very important
branch of His service.
[1] There is evidence that in the Sixteenth Century one hour was not too
long for the short peal after the death, and half an hour for that at
the burial; but the writer has found from experience that a much shorter
time is now advisable, at any rate in commencing the system.
[2] On all such occasions the friends of the deceased would have
opportunity of appeal to the Bishop, and the Clergyman would be open to
censure for any improper exercise of authority.