[Footnote 361: For an account of the 'passing-bell,' and the authority for its right use among ourselves, the reader is referred to Bp. Montague's 'Articles of Inquiry.' Camb. 1841, pp. 76, 116. It is to be observed that the bells are here said to be rung, not tolled, as is generally the case now. Many will remember a beautiful passage upon this custom in one of the Rev. F. E. Paget's 'Tales of the Village.' The practice of their distinguishing the sex of the dying person is still in most places retained.]
[Footnote 362: 'Wherefore the second day had no benediction.' It will be observed that of this day only it is not said expressly that 'God saw that it was good.' We give a chapter of Hugo S. Victore upon this question.
'But it is admirable wherefore God did not see the works of the second day that they were good: since in each other day He is said to have seen them, and that they were good. For either it was not His work, and so not good; or if it were His work, it was good. But if it was good, it was also His work: and then He saw it was good, Who could not be ignorant what it was, whether good or bad. Wherefore then is it not said here as elsewhere "God saw that it was good?" For if this be said elsewhere only because the work was made, why ought it not also to be said here since it was made? Perhaps because dual is the sign of division; since it first recedeth from unity: and so here we perceive some sacrament. Thus the works of the second day be not praised, not because they were not good, but because they were signs of evil. For God made His first works "and behold they were all very good:" in the which neither was corruption present, nor perfection absent. But afterwards cometh the devil and man, and they also made their works: and these second works came after the first; the evil after the good: and God was unwilling to behold these works because they were evil; but beholding them by His wisdom, He disapproved them by his judgment.' 'De Sacramentis,' Lib. i, Pars I, cap. xx. S. Isodore (Sentent. I, xx de Mundo) does not allude to this, nor S. Augustin upon Genesis.]
14. Also bells be rung at processions, that the evil spirits may hear them and flee, as shall be said hereafter. [Footnote 363] For they do fear when the trumpets of the Church Militant, that is the bells, be heard, like as a tyrant doth fear when he heareth on his own land the trumpets of any potent king his foe.
[Footnote 363: 'The bells be rung in processions. For as an earthly monarch hath in his army royal insignia, namely trumpets and banners; so Christ the Eternal King hath in His Church Militant bells for trumpets, and crosses for banners. Thus the ringing of the bells doth signify the prophets, who foretold the advent of Christ.' Durandus, book iv, chapter 6, 'Of the priest's approach to the altars,' sec. 19. The same idea is applied by Belethus to the matin bells in his 24th chapter.]
15. And this is the reason also why the Church, when she seeth a tempest to arise, doth ring the bells; namely, that the devils hearing the trumpets of the Eternal King, which be the bells, may flee away through fear and cease from raising the storm; and that the faithful also may be admonished at the ringing of the bells and be provoked to be urgent in prayer for the instant danger. [Footnote 364]
[Footnote 364: See note I to this chapter.]
But for three days before Easter the bells be silent, as shall be said hereafter. [Footnote 365] Also the bells be silent in time of an interdict, because often for the fault of those put under them the tongue of the preachers is hindered; according to that of the Prophet, 'I will make thy tongue cleave to the roof of thy mouth, for they are a rebellious house'; [Footnote 366] that is, for the people are disobedient.
[Footnote 365: See Appendix.]
[Footnote 366: Ezekiel iii, 26.]
The Church also hath organs, of which we shall speak hereafter. [Footnote 367]
[Footnote 367: Durandus, in his fourth book, chapter xxxiv, 'Of the Sanctus,' says, 'Moreover in this conceit of angels and men, the organs do from time to time add their harmony: the which was introduced by David and Solomon, who did cause hymns to be sung at the sacrifice of the Lord, with the concert of organs and other instruments of music, and the people also to join in chorus.']