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Title: The Use and Abuse of Church Bells - With Practical Suggestions concerning Them
Author: Blunt, Walter
Language: English
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THE
USE AND ABUSE
OF
THE CHURCH BELLS,
WITH
Practical Suggestions concerning them.
BY
WALTER BLUNT, A.M.,
A PRIEST OF THE ENGLISH CHURCH.
LONDON:
JOSEPH MASTERS, ALDERSGATE STREET.
MDCCCXLVI.
LONDON:
PRINTED BY JOSEPH MASTERS,
ALDERSGATE STREET.
THE USE AND ABUSE OF THE CHURCH BELLS.
It has fallen to the writer’s lot, in the Divine dispensation, to be
entrusted with the care, or joint care, of very many parishes in various
parts of England: and he knows not any one external matter, common to
them all, and to the neighbourhoods surrounding them, which has caused
him more pain than the ordinary use, and the almost utter neglect for
their own proper purposes, of the Church Bells.
Indeed, so much is the proper use of these holy instruments of
edification (for such they really are) generally lost sight of, that
among all the New Churches which have been builded during the last few
years, scarcely any have more than _one_ Bell; a greater number being
considered a vain superfluity, a kind of ecclesiastical luxury—or, by
deeper thinkers, a link between the Church and the _world_ (and that
often in its fiercest contentions, vainest hours, and most carnal aspect)
which we may well be rid of.
In our older Churches, the position of the Belfry (on the floor of the
Church, immediately communicating with the Nave, generally laid entirely
open to it, often, too, having no other entrance, and not unfrequently
forming the passage between the Nave and Chancel) is sufficient to point
out to every thinking person in the parish the very sacred character
which was attached to their Bells when they were first hung, the holy
purposes to which they were dedicated—and how solemn a matter, how truly
a service of ALMIGHTY GOD, the Ringing of them was then esteemed.
In other Churches, almost always of a later date, we find the original
position of the Ringers at a higher level, upon a floor in the Tower.
But the Belfry was still laid open, by an arch, to the body of the
Church—thus yielding evidence that the Ringing of the Bells was still
esteemed a very sacred thing.
In many Churches of more recent foundation, but chiefly in such as have
been builded within the last 200 years, we meet with a sad evidence of
a decay of this feeling, or rather _principle_; in that the Belfry is
placed high up in the Tower, and quite shut out from the body of the
Church:—until, at last, it has come to pass (and this, too, is the case
in some Churches, of 150 years old) that the Belfry is most frequently
entirely omitted; and Churches of considerable size and pretensions are
erected with only a single Call-Bell.
But while this result has been coming to pass—(and it has been not a
little hastened by mercenary hearts and sacrilegious hands, in the
robbery of many of our older Churches of their Bells) another change has
gradually been taking place of a still more mischievous character. In
various records which have come down to us, bearing date about the times
of the Reformation, reference is often made to, and sufficient evidence
is given of, the superstitious usage of Church Bells: and there is, too,
room for but little doubt that they, as well as the Church itself, were
in those later ages frequently applied to profane purposes.
Again, the Rules and doggrel verses (generally from one to two hundred
years old) which remain in many of our Belfries, while they often show
that the Bells were still used for holy purposes, and according to their
original design, afford alas! a melancholy evidence that the Ringing of
them was no longer esteemed a sacred service.
Toward the latter half of the last century—(that worst age of the English
Church) the Ringing of the Church Bells became a fashionable amusement
among the Yeomanry and Gentry, and was degraded to the level on which the
hurdle-race and steeple-chase now stand;—and while their sweet voices
were seldom heard for any holy purpose, they were made continually to
wake the echoes of the neighbourhood, in no more noble cause, for no more
sacred object, than the battue-shooting of the present day.
This amusement, however, at any rate in most parts of the country, has
long ago “become vulgar” and “gone out of fashion”:—till at last our
Belfries—though dedicated to GOD’S service—are left in a state of filthy
dilapidation, receptacles for dirt and rubbish of all kinds, and very
frequently the drinking-place of the most profane and profligate persons
in the parish; who—totally ignorant of the sacred character, and Heavenly
uses, of those holy instruments they are desecrating—ring the Bells for
their amusement, amid oaths and obscenity, and sell their voices, for
drink-money, for any worldly purpose—who ring “the muffled” or “the merry
peal” for the rich man’s sorrow or rejoicing, but never send forth a
sound of unbought sympathy with the poor.
Far better would it be than this that our Bells should be altogether
soundless—or that our Towers (as is generally the case with modern
Churches) should possess but one.
It is to point out the proper use of the Church Bells—and how very
beneficial may be their influence when rightly put forth, what powerful
coadjutors they may be made to the pastoral office—and also to give to
his brother clergy the benefit (such as it is) of his own experience in
the management of them,—that the writer has put together the following
brief observations and suggestions: but, concerning which, he would
humbly and earnestly express a hope that no one will act upon them,
until he can himself realize the Church’s system on which they are
grounded. It would be far better that one who (from whatever cause) is
not endeavouring to spread practical holiness among his people, according
to the Church’s method, (which such as have tried it, and other methods,
well know to be the only successful one)—it would be far better that he
should be content with silencing the Bells altogether, or preventing them
being rung on improper occasions, than that he should introduce a system
into his parish, which, in such a case, would be an _unreal_ one—and, as
such, would be hurtful, instead of beneficial to his flock.
In the ordinarily received formularies and Canons of the English
Church—I mean those which have been put forward subsequent to her
Reformation—there is not much special notice of the Church-Bells to be
found. At the period of the Reformation, and for some time after, the
use seems to have been generally understood and acted upon; and thus
“a law of custom” superseded the necessity of any written law. Little,
therefore, in the way of positive command was enacted, except for the
abolition of certain evil habits which had grown up. Those notices,
however, which do occur in the laws of our Church during the last two
hundred and fifty years, are quite sufficient to show that she _now_
recognizes their ancient holy uses, and no others.
_Preface to the Book of Common Prayer._
“And all Priests and Deacons are to say daily the Morning and
Evening Prayer, either privately or openly, not being let
by sickness or some other urgent cause. And the Curate that
ministereth in every parish church or chapel, being at home,
and not being otherwise reasonably hindered, shall say the same
in the parish church or chapel where he ministereth, and shall
cause a Bell to be tolled thereunto a convenient time before he
begin, that the people may come to hear GOD’S Word, and to pray
with him.”
_Canon LXVII._, 1603-4.
“ ... And when any is passing out of this life, a Bell shall be
tolled, and the Minister shall not then slack to do his last
duty. And after the party’s death, if it so fall out, there
shall be rung no more than one short peal, and one other before
the burial, and one other after the burial.”
_Canon LXXXVIII._, 1603-4.
“The Churchwardens or Questmen, and their Assistants, shall
suffer no plays, feasts, banquets, suppers, church-ales,
drinkings, temporal courts, or leets, lay-juries, musters, or
any other profane usage, to be kept in the church, chapel, or
churchyard, neither the Bells to be rung superstitiously upon
Holy-Days or Eves abrogated by the Book of Common Prayer, nor
at any other times, without good cause, to be allowed by the
Minister of the place, and by themselves.”
The Belfry is a part of the Church,—and is, as is the rest of the Church,
dedicated to GOD—any profane use of the Belfry, or any use of it for
common worldly purposes, any unholy, light, irreverent conduct there, is
a direct sin against GOD—a breaking of the Third Commandment.
The Bells are to the whole parish what a Church Organ is to an assembled
congregation. They wake up the heart’s affections, and lead us in our
praises to GOD.—But they have a holy use and purpose of still broader
character:—They call us to the Church, and tell us it is time for public
Prayer, and bid all come who can—They warn, too, those who cannot come,
that it is prayer-time now, that they may raise their hearts with us, and
wish that they were with us, and send their desires heavenward, and have
direct communion with us in our prayers, though absent in the body—They
preach to all continually of death and Judgment, of Heaven and Hell,—and
while they invite the willing, they warn those who will not come—They
remind us all, amid our busy occupations, twice every day, that this is
not our continuing city, that we are but pilgrims and sojourners upon
earth; and while they warn the slothful Christian, thus continually, to
“gird up his loins” and haste heavenwards, they preach to those who never
hear another preacher, and tell them of a Judgment to come. Again,—They
wake the heart to gladness on all the Holy Feast Days of the Church,
loudly calling upon us to “rejoice in the LORD”; and in times of fasting
and humiliation,—eloquent by their silence or by their mournful sounds,
they call us to penitence and sorrow. Again,—If any of our neighbours,
rich or poor, be joined together by Holy Church in marriage, the Bells
ring out their cheerful peal of joy, bidding us all to raise up our
hearts in thanksgiving with our brethren (whose marriage “represents unto
us the mystical union which is betwixt CHRIST and His Church”)—for that
“marriage is honourable in all men,” and “if one member be honoured, all
the members rejoice.” Again,—When any is passing out of this life, the
“Passing Bell” is tolled, acquainting us with that awful circumstance,
warning us that our own time may even now be at hand, and calling upon us
to pray for our departing brother, that in this “his hour of death the
Good LORD may deliver him,” and “not suffer him, for any pains of death,
to fall from GOD,”—that one and all of us, Minister and people, whether
present with our suffering brother or absent from him, may put up to GOD,
in his and in our own behalf, “the Commendatory Prayer for a Sick Person
at the point of departure,” which is provided for us in our Prayer Book,
at the end of the service for “the Visitation of the Sick.” And when the
soul is departed and delivered from this death-bearing body, the Bells
ring out in notes of solemn cheerfulness their peal of chastened joy,
calling us to thankfulness for our brother’s deliverance from trial and
difficulty and peril—this sinful, tempting, ever dangerous world. And
when the body of our brother is being carried to its resting place, to be
laid up in safety for the Resurrection, and after, too, it is deposited
in the tomb, the Bells ring out again their note of praise, bidding us
to “sorrow not as those that have no hope,” for that “the soul of him
which has departed hence in the LORD, is now in joy and felicity,” and
that “this corruptible _body_ shall put on incorruption;”—reminding us
that with respect to him we have neither time nor cause for grief—that
we must one and all of us return each to the diligent performance of the
hard-handed duties of his own position,—and that while we “work out our
own salvation, with fear and trembling” with reference to ourselves,—with
reference to him we may “go on our way rejoicing.”
Thus holy are the Church Bells—and thus great is their holy usefulness
to us. If, therefore, they are used for any common purposes—if upon
occasions of mere worldly joy—if when the Church would call us all to
gladness, her bells are made to sound the note of sorrow—if their sweet
voices should be bought and sold, loudly proclaiming the rich man’s weal
or woe, and silent or almost silent about CHRIST’S poor—then is their
usefulness destroyed, their holy purpose abolished or reversed, and a
grievous sin is committed against the Church, and against GOD to Whom
they are dedicated.
But of the Ringers—the Bells are dumb without them. It is they who
enable the Bells to put forth their solemn sound, and tune them to their
various purposes. How holy, therefore, is the Ringers’ office! How
deeply religious is the service of such men! How careful should they
be about their manner of ringing! How sinful must any carelessness of
ringing be! How very sinful any levity of behaviour in the performance of
their duties! And,—inasmuch as no one can occupy a holy office without
incurring a largely increased responsibility for the attainment of
individual holiness; and no one who does not become better by exercising
or holding a holy office can fail of becoming worse—how very careful
should all who are in authority be about the appointment and the conduct
of the Ringers! How very watchful should the Ringers be of their own
lives and conversation!
_Suggestions_—
1. That the Belfry should be carefully kept as clean, and in
as good repair (both substantial and ornamental) as any other
part of the Church. And that it should be decorated with Texts
of Scripture and other appropriate ornaments.—If possible, the
Belfry should be open to the body of the Church—or at the most
divided from it by a low open skreen: for any other arrangement
will be found very inconvenient for the due performance of the
Ringers’ duty, and will add to any difficulty which may exist
in realizing the sanctity of the place.
2. That no person except the Ringers and other officers of the
Church be permitted, at any time, to enter the Belfry, without
the leave of the Minister or Churchwardens.
3. That no person except the Ringers be permitted at any time
to sound any of the Bells, without the special permission of
the Minister.
4. That the Ringers be appointed by the Minister and
Churchwardens; and hold their office during good conduct.
5. That the Ringers be regarded as a part of _the general
Choir_, and be placed in all things on an equality with it.
6. That two companies of Ringers be appointed—each company
being equal in number to the Bells—the one company being the
regular Ringers, performing and being responsible for all
regular duty, and enjoying all emoluments—the other being a
supplemental company, out of which any vacancy which may occur
in the first company shall be filled up, and any member of
which may be employed by any member of the first company to
supply his place during any necessary absence.
7. That one member of each company of Ringers, appointed by the
Minister and Churchwardens, be held responsible for the conduct
of the company in the Belfry: and report to the Minister and
Churchwardens any ill conduct (whether in or out of the Belfry)
of any member of his company, which may come to his knowledge.
8. That the use of the Bells be confined strictly to
Ecclesiastical purposes.
9. That a list or table of the days and times and occasions of
ringing, signed by the Minister and Churchwardens, be suspended
in the Belfry and in the Church Porch:—with a statement that
no occasion mentioned therein is to be omitted, but upon the
direction of the Minister; and no occasion is to be added
thereto, but upon the joint direction of the Minister and
Churchwardens.
10. That the ringing table should contain the following rules:—
_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.
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