and was translated by Rev. Mr. Good into the Neklakapamuk tongue, a dialect of the Salishan. In the same year "" The Office of the Holy Communion" was issued in 12mo and by the same press. The translator continued his work, and "The Office for Public Baptism and the Order of Confirmation," in an octavo volume, appeared at Victoria in 1879. Another octavo volume, containing "Offices for the solemnization of Matrimony, the Visitation of the Sick and the Burial of the Dead," was also imprinted at Victoria in 1880. The translation was made by Mr. Good into the Neklakapamuk or Thompson Indian tongue.

Numerous translations have been made of the Lord's Prayer into the various languages of the American tribes of Indians, but the limitations of this book do not admit of these details.

Fac-simile of the title page of the Seabury Communion Office, printed by T. Green, of New London, Conn., in 1786.

Exact size.

BISHOP SEABURY'S COMMUNION OFFICE

OF 1786.

The Rev. Samuel Seabury, D.D., of Connecticut, received consecration to the Episcopate at Aberdeen, Scotland, on Sunday, November 14th, 1784. On the following day a Concordate between Dr. Seabury and the Scottish Bishops who consecrated him was duly signed and sealed. The copies were written. upon vellum and each of the parties supplied with one. The Concordate consists of seven articles. The one bearing upon the Holy Communion reads as follows:

Art. V. As the celebration of the Holy Eucharist, or the administration of the Sacrament of the body and blood of Christ is the principal bond of union among Christians, as well as the most solemn act of worship in the Christian Church, the Bishops aforesaid agree in desiring that there may be as little variance here as possible; and though the Scottish Bishops are very far from prescribing to their brethren in this matter, they cannot help ardently wishing that Bishop Seabury would endeavour all

he can, consistently with peace and prudence, to make the celebration of this venerable mystery conformable to the most primitive doctrine and practice in that respect, which is the pattern the Church of Scotland has copied after in her Communion office, and which it has been the wish of some of the most eminent divines of the Church of England, that she also had more closely followed than she seems to have done since she gave up her first reformed Liturgy, used in the reign of King Edward VI., between which, and the form used in the Church of Scotland, there is no difference in any point, which the primitive Church reckoned essential to the right ministration of the Holy Eucharist. In this capital article, therefore, the Eucharistick Service, in which the Scottish Bishops so earnestly wish for as much unity as possible, Bishop Seabury also agrees to take a serious view of the Communion office recommended by them, and if found agreeable to the genuine standards of antiquity, to give his sanction to it, and by gentle methods of argument and persuasion, to endeavour, as they have done, to introduce it by degrees into practice, without the compulsion of authority on the one side, or the prejudice of former custom on the other.

In 1786 T. Green, of New London, Conn., published a small pamphlet, which is now one of the rarest of early New England imprints. The title page reads: "The COMMUNION OFFICE, or order for the administration of the HOLY EUCHARIST or SUPPER OF THE LORD with private devotions. Recommended to the Episcopal Congregations in Connecticut. By the Right Reverend BISHOP SEABURY. New-London: Printed by T. GREEN, M, DCC, LXXXVI."

The Office begins with The Exhortation, "Dearly