C. 12. Because Jesus Christ taught us in the 11th chapter of Luke.

L. A. 13. Because Jesus Christ made it.

F

15. Because Jesus Christ made it, to teach us how we ought to pray,

R- -. 14. Because Christ himself made it, teaching us it as a set form of prayer, and how we ought to pray. Ca. 13. S.. 16. N

Christ made this prayer.

. 144. Because our Lord Jesus.

D. 13. Because he gave it to his disciples.

Ques. 2d. What do you understand by prayer?

Ans. B. Applying to God, to grant us his mercy, and to bestow us his blessings.

S. I consider it my duty, as God has commanded us to pray.

T The breathing of the soul to God in prayer.

C -. The desires of the soul.

L. A. Asking or imploring of the Lord.

F I understand that it teaches us to pray for all things, necessary for soul and body.

R. Same.

Ca. To pray to God to forgive us our sins.

D. It is the breathing of the soul to the Lord.

N. Prayer is the ease of the mind, and the joy of the heart.

Ques. 3d. Why do you say our, and not my Father, when you pray alone?

Ans. B

Because he is the Father of all, especially the

righteous among men.

T-. Because we are desired to pray for all men.

C. Because he is Father of the whole human race.

L. A. Because we pray for every body else, as well as for ourselves

F. Because God is the Father of all, and all good Christians ought to pray for one another.

B. Same.

N

Because we are all his children.

Because he is Father of all.

Because he is the Father of all mankind, and we are taught to pray for our brethren, that is for all mankind, and not for ourselves alone.

Da. 16. Because he is Lord over all.

Ques. 4th. Why do you call God Father?

Ans. B. Because he is the Creator of all living.

S. Because he made us.

T. Because God made us, and he has a right to our best services.

C. Because he has created us.

L.A. Because he made all things.

F. & R. Because he is creator of all.

Ca, & N. Because he is able and willing to give us all

things we ask him for.

S. Because he is merciful to all.

D. Because he commanded us, when we pray, to say, our Father.

Ques 5th. Why do you say, Who art in heaven?

Ans. B. Because heaven is his dwelling place.
S. Because God's throne is in heaven.

T. & S Because God dwelleth in heaven.
C. Because he is more particularly in heaven.

L. A. His glory is more particularly in heaven.

F. Because it teaches us to lift up our hearts to God, as often as we go to pray.

R-. Same.

C. & N. Because heaven is the place where he most shews forth his majesty and glory.

D. Because God is in heaven, and ruleth over all the kingdoms of the heathen.

L.A. 2d. Because the world is full of evil, and as the Lord our Father is full of glory, his glory is more particularly in heaven. Ques. 6th. Is God in heaven only, and no where else?

Ans. B. He is omnipresent every where, and in every place.

S. God is every where, only not visible to us.

T. L. A—. F———. R———. `S. D. D. God is every where. C Ile is every where present.

Ca. He is every where and knows every thing we do. N. Yes, God is every where present, and near to every one

of us.

Ques. 7th. Give Scripture proof for calling God Father.

Ans. T. Matth. vi. 8. For your Father knoweth what things ye have need of, before ye ask him.

C. John xx. 17. I ascend unto my Father, and

and to my God and your God.

your Father, NEphes. iv. 6. One God and Father of all, who is above all, and through all, and in you all. *

If we had room we should have felt pleasure in adding the whole of the questions and answers. Many of the answers are very intelligent, and shew considerable acquaintance with the word of God. For the benefit of teachers who wish to

*We just hint to our correspondent that N~~~, has borrowed occasionally from the assembly's catechism. See answers to 18th and 20th questions, and

elsewhere.

B 2

adopt the same plan, we amex the queries, and if their children give equally pertinent replies to those which E. D. has sent us, the experiment will be found not only beneficial to the children in exercising their understandings, but will be a satisfactory proof that their instructions have not been in vain,

Ques. 8th. What do you mean by hallowing God's name? 9th. What kingdom do you pray may come?

10th. Why is it called a kingdom?

11th. What do you understand by God's will? 12th. Where can you learn what God's will is?

13th. Have you power to do God's will, or have you any pro

mise of assistance in the Scriptures?

14th. What do you understand by bread?

15th. Why do you say daily bread?

16th. Is there any bread meant besides food for the body?

17th. What do you understand by trespasses or debts?

18th. What do you mean by the word as?

19th. Where is there an account in scripture of a person's tres

passes or debts being forgiven?

20th. What do you understand by temptations?

21st. What do you understand by evil?

22d. What are the evils to which you are chiefly exposed?

23d. State the causes of them.

24th. What do you understand by God's kingdom?

25th. What do you understand by God power? 26th. What do you understand by God's glory? 27th. What is the meaning of Amen ?

Letter to the Editor on Sunday School Unions,
DEAR SIR,

I AM a constant reader of your valuable publication, and sincerely hope it will be productive of the most important be nefits, particularly in stimulating to the formation of Sunday School Unions, which appear to open an extensive field of usefulness, and to have been blessed by the Supreme Disposer of all events in a most remarkable manner.

Whilst I admit the propriety of Unions of all sects and denominations without exception, to carry into effect many purposes of a charitable and philanthropic nature; yet it seems to me a matter of considerable doubt, whether Sunday School Unions should be composed of sects diametrically opposite to each other, and who cannot possibly act in concert, consistently with their respective professions, in impressing on the minds of children the pure, scriptural, and essential truths of Christianity,

I am myself of that class of dissenters termed Independents, and have not the most distant wish of excluding from an union with ourselves, any whose principles are also of an evangelical nature, (whatever minor differences may exist) whether they be Churchmen, Wesleyans, Baptists, or others; but every seed of dis-union seems to be sown, when those are admitted to impart religious instruction to the rising generation, who themselves scoff at the Deity of Christ, despise the influences of the Holy Spirit, doubt the authenticity of Revelation, and who seek justification in the sight of an infinitely pure and holy God, through their own imperfect and sinful actions.

Among the various accounts given in your publication, I have never yet met with one, where persons avowing these principles, have been invited to take an active part with any other class of dissenters in Sunday School instruction; yet such a circumstance has fallen under my observation, and has been the cause of preventing an union between two classes of evangelical dissenters, in a populous town and neighbourhood; this is a subject of regret to many, who, acting from conscientious motives, thought it right to decline entering into an union about to be formed of such heterogeneous materials, and who also judged it glaringly inconsistent, either to compromise the truths of the gospel, by teaching a catechism where the most essential parts of it were omitted; or to be at all instrumental in opening a door to the propagation of error, which would undoubtedly be communicated through the medium of the instructions given by the persons already alluded to. *

I have been induced to offer the above remarks from a hope that some of your correspondents will take up the subject in a clearer and more extensive point of view than I have done, and surely it is a matter of no small moment, and it deserves the attention of every friend to Sunday School Unions, whether those noble institutions are to be thrown open to every sect

party in a town indiscriminately, and thus frustrate their very design; or whether a certain consistency in religion should not lead us to decline, the personal assistance, at least, of those who do not coincide with us in those truths which we not only think, but also feel to be of eternal importance, and which we therefore conceive cannot be too strongly impressed on the memories and consciences of those whom we instruct.

I am, Sir, Yours, &c.

A Friend to Sunday Schools.

• We believe none of the Sunday School Unions already formed unite with those Schools, the managers of which are hostile to evangelical sentiments.Editor.

ANNUAL REPORT OF THE

STOCKPORT SUNDAY SCHOOL,

From June 1813, to June 1814.

IT is undoubtedly a source of genuine gratification to the benevolent christian, when he contemplates the various and extensive plans which are at present in operation, for the general diffusion of religious knowledge. Not only are the energies of our countrymen employed in evangelizing their native land, but with an ardent and unwearied zeal for the perishing heathen, they have borne the glad tidings of the gospel to regions the most remote, and made "in the desert, an highway for our God."

If a celebrated philosopher could pronounce that man a benefactor to his country, who was instrumental in producing a blade of grass where none grew before, with how much greater propriety may the appellation be given to him who is engaged in sowing the seeds of divine truth, and in improving the moral condition of his fellow-creatures? We duly appreciate the useful labors of the agriculturist, and applaud the man of business and enterprize, by whose spirit and ingenuity our commerce is increased; but while these relate but to the temporal interests of mau, which are fleeting and transitory, the labors of the true philanthropist are "spiritual and eternal," and he is not only regarded as a benefactor to his country, but also to the commonwealth of Zion.

In presenting another Report of their proceedings, the committee of the Stockport Sunday School cannot but congratulate its liberal supporters on the increasing attention which is manifested by all ranks, to the universal instruction of the ignorant, without distinction of age or sex. They rejoice in having no longer to encounter the groundless surmises of those who once considered the scheme as one of doubtful utility, and as fraught with mischief to the community at large; experience having so far justified the expectation of its first promoters, that it is matter of astonishment how it became a question at all. "That which is always to be practised, must at some time be learnt;" therefore if we are desirous of imparting to the lower classes those habits of sobriety and industry which shall make them useful members of society, and candidates for a nobler inheritance hereafter; it is obvious, that this must be effected by instructing them in the principles of religion and morality. Who is not anxious that the aggravated burden of parish rates, which is justly considered as a national