[The Credence-Table.]

This ancient appendage to the Altar is not recognized by any RUBRIC or CANON of the Church of England now in force; nor is it sanctioned by general custom, or by the popular voice; but as the CredenceTable is occasionally to be met with, and we profess to give information on all subjects connected with the order and discipline of our Church, it demands from us some notice of its use and origin, and a few remarks as to its admissibility into the Churches of the present day. In discussing these points, it will perhaps prove more satisfactory if we employ other words than our own, and proceed at once to cite the historical' evidences we possess, and such modern authorities as have expressed themselves upon the subject. We will merely premise that the Credence,' or CredenceTable,' is a Side-Table or Shelf near the CommunionTable, upon which the Elements are placed ready for the Officiating Minister to transfer to the CommunionTable at the conclusion of the Offertory, as directed by the RUBRIC.

In 1641. in the Proceedings of the Committee of the House of Lords touching the innovations of the Laudian divines, it was charged against them-Having a Credentia, or 'Side-Table,' 'besides the Lord's Table, for divers uses in the Lord's Supper.'-— CARDWELL'S Conf. p. 273.

BP. SPARROW (ob. 1685.) leads us to infer that the CredenceTable' was in use in his day; he says:-' Then' (after the Nicene Creed) the Ministers and devout people, reverently beholding the holy signs, not yet consecrated, but blessed and offered up to God on a by-standing Tuble, called The Table of Proposition' (πрáπεŽα πроðεrews), praise' &c. (p. 161.)-Rationale.

DR. NICHOLLS (ob. 1712.) writes::-'In the Greek Church 'there is a double Offertory, the first is when the Awpa or Elements are solemnly presented, or offered at a Side-Table near the Altar, which they call the IIpóleois, and then this Prayer is 'said: "O God &c." (Chrys. Lit.) And so the Elements lay, till 'the first part of the Communion-Service was said, and at which the Catechumens were allowed to be present; but after they were 6 gone, then came on the 'Aróbeσis, or removing them from the Side Table to the Altar....Since the Rubric has not authorized the setting up a Side-Table, the Priest must be content either 'himself to go into the Vestry to fetch the Elements, or he must

receive them at the hands of his Deacon or Clerk, and then place them upon the Table; for place them there he must, and no one else, tho' it be not said where they are to be set, before they are so placed.'-Book of Com. Pr. in loco.

BINGHAM (ob. 1723.) writes:-' In many Churches, besides the 'Communion-Table, in one of the lesser recesses or conchas of the bema, there was a place where the offerings of the people were 'received, out of which the Bread and Wine was taken that was " consecrated at the Altar. In the Liturgies under the names of 'Chrysostom, and St James, and other modern Greek writers, this 'is called poleσis, and Tapaтpanelov, the Side-Table. In the 'Ordo Romanus it has the name of Oblationarium, and Prothesis also, for the one is made the explication of the other. And here also it is termed paratorium, because, when the offerings were ' received, preparation was made out of them for the Eucharist. "There is little question to be made but that the ancient Churches 'had something answerable to this, but it went under other names; 'for we never meet with a prothesis, or paratorium, or oblationarium, in express terms in any ancient writer. But the thing itself we often find. CYPRIAN seems to speak of it under the borrowed name of the corban (De Opere et Eleemos. p. 203.)....In the 4th 'Council of Carthage (Canon 93.) this place goes by the general name of the Sacrarium or Sanctuary....PAULINUS is more exact in describing this place than any other ancient writer, yet he 'gives it a different name, calling it one of the Secretaria of the 'Church. (Ep. 12. ad Sever. p. 154.'-Antiq. of Christian Church, VIII. c. 6. §. 22.

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WHEATLY (ob. 1742.) observes:-'In the ancient Church, they 'had generally a Side-Table near the Altar, upon which the 'Elements were laid till the first part of the Communion-Service I was over, at which the Catechumens were allowed to be present; but when they were gone, the Elements were removed 'and placed upon the holy Altar itself, with a solemn prayer. (Lit. Chrys.). Now though we have no Side-Table authorized by our Church: yet in the first Common Prayer of King Edward VI., the Priest himself was ordered in this place to set both the 'Bread and Wine upon the Altar.' (p. 272.)-Rat. Ill. of B. of Com. Pr.

Of more modern date, we have these opinions following:-

The BISHOP OF DURHAM (Dr. Maltby), in answer to certain complaints made concerning the Church of Heworth, thus decided with respect to a Credence- Table': A stone-Table, and two stone Chairs or Sedilia, have been placed without competent authority, on the south side of the Communion-Table. I hereby 'order and direct that the same be forthwith removed.'-Eccl. Gazette, September. 1852. p. 69.

The BISHOP OF CALCUTTA (Dr. Wilson) declares:-I pro'hibit altogether Stone-Altars, Credence-Tables, and other Popish usages in this Diocese.' (p. 73.)-Farewell Charge. 1845.

The REV. J. W. HEWETT, commenting upon the Rubric, says:-This Rubric naturally suggests the question, whence is

'the Priest to take these Elements? Our Chancels remaining as in times past, answer, from the "Credence-Table." This piece ' of furniture, which we find in the shape of a small wooden Table, a pillar, or corbel bracket, or a recess in the wall, was • called in the ancient Church, πρόθεσις, παρατράπεζον, οὐία'tionarium. The latter name explains its use, for the oblations of 'the people were all laid upon it, and then so much taken from 'them as was necessary for the celebration of the Eucharist....If 'the Priest does not remove them from the Credence-Table, he must, to obey the Rubric, bring them from the Vestry.' (p. 10.)— Arrang. of Par. Churches.

DR. HOOK defines the word thus:-' CREDENCE, a table, or 'shelf near the Altar, on which the BREAD and WINE to be used in 'the Eucharist are placed, previously to consecration, called in the Greek Church ṛраπеšα πробεσeos, mensa propositionis. The 'word Credence' appears to be derived from the Italian 'credenzare,' to taste before-hand the meats and drink before they were offered to be enjoyed by another; an ancient court practice, 'which was performed by the cup-bearers and carvers, who for this reason were also called "credenzer." Hence also the Credentz'teller-credence-plate, on which cup-bearers credenced the Wine; 'and in general, a plate on which a person offers anything to another: 'credenz tische,' credence-table, a side-board, an arti'ficial cup-board with a table for the purpose of arranging in order and keeping the drinking apparatus therein. (See ADE'LUNG'S Germ. Dict. verb. "credenzen."). This Table or shelf is used for the more convenient observance of the Rubric following 'the Offertory Sentences, in which it is directed: "And when &c.' Where the staff of the Clergy is large, the Rubric can be conveniently observed without this aid. There are many Credences in various Churches; among others, in the Collegiate and in 'St John's Churches, Manchester; and in the parish Church at 'Ludlow; where they have been in use from time immemorial.'Church Dict.

The REV. J. JEBB observes:-'The Priest is expressly enjoined 'not to place the BREAD and WINE upon the Table till after the 'Alms are collected; as is evident by the words, "after which done, the Priest shall say &c.' He is also enjoined to do this him'self. And such was the ancient custom of the Church. The BREAD and WINE was brought out from a side Chapel, from the Table of •prothesis, by the Deacons, and then placed on the Altar by the 'Priest. From ABP. LAUD'S testimony, it appears that in his time "in Lambeth Chapel, the Elements were fetched from a Credential, "(a little Side-Table, as they called it), and set then reverently upon the Communion-Table." And he adds, that "BP. ANDREWES, and some other Bishops, used it so all in their time 'and no exception taken." The author was informed some years ago, that a Credential, used for this purpose, formerly stood in 'Salisbury Cathedral. The occurrence of one, however, is very And it is to be doubted whether there is not a closer analogy to primitive practice observed by bringing the Elements 'from the Vestry, which answers to the ancient Chapel of Pro'thesis.' (p. 498.)-Choral Service.

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The REV. G. A. POOLE remarks:-'The Credence, or Prothesis, is simply a Table for the reception of the Elements before their 'oblation on the Christian Altar. Either this Table, or some substitute for it, is still necessary, or at least convenient for the service of the Altar. For want of it, it has become far too common to omit one of the very important requirements of the Rubric in the Communion-Service.... Now instead of the Rubric above cited being respected, it is in general disobeyed in all its parts. The BREAD and WINE are not placed on the Table by the Priest after the Offertory, but by some one else, no one knows or cares when, and by whom.. With respect to the use of the Credence, ་ or Prothesis, in the Collegiate Church of Manchester, there has "been one from time immemorial, which is always used, and the same may be said of the Credence in Ludlow Church. The 'introduction and use of the Credence are now becoming common in new Churches. There could be no more convenient and graceful form for the Credence, than the fenestella over the Piscina.' In a Note is added: "The Credence at Manchester is a 'wooden Table, unfixed, and furnished with a leaf, which is left down except at the celebration of the Holy Eucharist. The tapestry, which forms hangings behind the Altar and the Credence, was presented to the Church in the year 1706.' (p. 109.)Churches their Structure and Arrangement.

The REV. J. E. RIDDLE remarks:-On one side of the Altar, (usually on the right) stood the wаратρáπεŽоν, mensula, i. e. SideTable; sometimes called also Toobeσis, paratorium, oblationarium, and sometimes sacrarium, or secretarium, on which the oblations were placed after they had been collected by the 'Deacons, before the beginning of the Eucharist. (p. 721.).— Christian Antiq.

The REV. J. C. ROBERTSON merely observes:-'A question arises-whence is the Priest to take the Elements before placing 'them? A Credence or Side-Table was used by ANDREWES, LAUD, and other Divines of the same school, and was objected to as an innovation in 1641. (RUSHW. ii. 280. CARDWELL'S Conf. 273.). SPARROW conceives that this article of furniture may be 'implied or sanctioned by the Rubric which directs that "Chan'cels shall remain as in times past." (Ration. 305.).'-How shall we Conform to the Lit. p. 201.

The late SIR HERBERT JENNER FUST-in his judgment in the Stone-Altar case of Faulkner v. Litchfield and Stearne, Chws. of the Round Church, (The Holy Sepulchre), Cambridge (Jan. 31, 1845.), thus speaks of the Credence-Table:- With respect to the Cre'dence-Table, I do not find sufficient information to enable me to 'judge when these Tables were first introduced. It is clear that they were in use in the English Churches before the time of ABP. LAUD, because he refers to his use of one as an article of accu'sation against him, and justifies himself by representing that the 'Table had been used by his predecessors, and, amongst others, by BP. ANDREWES; but it was considered, that this was strong proof of his desire to introduce Popish rites and ceremonies. The 'derivation of the term Credence-Table' is referred to the Italian 'language, and it is said to mean what ABP. LAUD calls it, a "Side-Board. The question is not of much importance; but in

ADELUNG'S German Dictionary we have the following definition of the word: "Credenzen, from &c." (quoted by DR. HOOK, see above p. 606.) 'I am of opinion that the Credence-Table must. follow the same principle as the other; for, though in use in the 'Greek and Latin Churches, it forms no part of the fittings-up of our Churches, and is not to be considered a Communion-Table, or part of a Communion-Table, in the proper meaning of the 'term.'-(quoted in STEPHENS' Eccl. Statutes, p. 2075.).

MR. STEPHENS (Barrister-at-Law) says:-'There is not any 'authority in the RUBRIC, or Ecclesiastical CANONS, for the use 'of a Credence-Table.' (p. 289.).-Laws Rel. to Clergy.

In the HIERURGIA ANGLICANA, among the furniture of BP. ANDREWES'S Chapel, is mentioned:- The Sier or Side-Table, or "Credentia, on which the Wafer Canister, and the Tonne or Flagon, were placed.' (p. 8, 9. See also p. 346.).

The INSTRUMENTA ECCLESIASTICA gives illustrations of a Credence-Table-(1) 'from the Hospital Church of S. Cross, Hamp'shire, where it stands on the south side of the Altar. It is ' attached to the walls on its east and south sides. The north side ' and the west are free. The slab measures on the top 3 ft. 11 in. x 1 ft. 5. in.-(2) a Credence-Niche, in the north wall of the Chancel of S. Leonard's, South-Cockerington, Lincolnshire. It 'is situated 3 ft. from the east end:-(3) is an original design, 'adapted partly from the Credence-Niche at S. Mary's, Cobham. 'It there measures 2 ft. 5 in. from the floor to the top of the 'bracket.'-PLATE 10.

The QUARTERLY REVIEW, after speaking of the customary mode of placing the BREAD and WINE (as quoted in p. 574), thus proceeds: "But the other mode, and that adopted, as we hear, by the high Tractarians, is the placing a relique of Popery almost forgotten 'amongst us, called a Credence-Table-that is, a side table, within the 'Rails close to the Commuion-Table, on which the Elements are placed '(but still we suppose by the Clerk or Sexton) before the Service. They may then be, we will suppose, conveniently and decently 'reached by the Priest, and by him offered reverently at the Table. 'But then, observing that all this new ceremony is introduced for 'a more exact compliance with the RUBRIC, we are entitled to ask I what Rubrical authority there is for this Side-Table? There is 'none; and when you come to be exact in such a case, silence is pro'hibition. We will not enter into the doctrinal question of how far 'the laying the Elements on the Table is an oblation;....if the 'BREAD and WINE be an oblation, they are neither more nor less an 'oblation when they are presented for Sacramental purposes on the 'Credence-Table, than when they were placed under a napkin on 'the Communion-Table. But again:-in_what shape are the 'Elements to be presented on the Credence Table; is the WINE to

In a Note is added: Any one who will take the trouble of reading the formula of an Episcopal Mass in the Romish 'Church, will see to what symbolical and superstitious mummeries 'the Credence is subservient.'