On Monday, the 19th of February, Benjamin Stead of Greenfield, was married to Hannah Gillian of Oldham, in the Methodist New Connexion Chapel, Mossley. After the ceremony was concluded, the Minister, J. Barker, delivered an address on the causes which so often marred the happi ness of the marriage state. He exhorted them to exercise gentleness to each other, to practise temperance and econo my in their way of living, to make their house a little temple by worshiping their God together, and to prepare themselves for all the duties of their present state and of their future life, by a prayerful and diligent study of the sacred scriptures. A considerable number of persons assembled in the chapel to witness the ceremony, and to hear the address. The bride in this case was sister to the young female who was married in the same place of worship on Christmas-day last. Another marriage was celebrated in the above place of worship, on Wednesday, the 7th of March, 1838, between Henry Hanson and Jane Mayall, both of Mossley. Every marriage celebrated in our Chapel hitherto has been between persons fearing God, and practising the wholesome doctrine of Teetotalism. No intoxicating drink has been used on any occasion, by any of the parties; nor has any been used by any other persons, with the approbation of the parties. Every thing has in consequence been conducted with the utmost decorum, and the parties concerned have had the happiness to be able to look hack on their commencement of a new way of life without meeting the reproaches of their consciences. There is some ground to expect a marriage to be productive of happiness, when it is entered into by persons fearing God, and respecting the dictates of his holy word.

On Monday, the 12th instant, Thomas Haigh, Son of Hugh Haigh, Farmer, Kershaw- Hey, near Mossley, was married to Betty Bramhall, Hollins, near Mossley, by J. Barker, in the Methodist New Connexion Chapel, Mossley.

We have to acknowledge the receipt of the "COMMON SCHOOL ASSISTANT AND PUBLIC INTRUCTOR," from J. S. Buckingham, Esq., New York. He will see that his benevolent suggestion is acted upon by his friend. May we request the transmission of the "Public Instructor" regularly?

Published by I. Davis, 22, Grosvenor-street, Stalybridge; Banks and Co., Exchange-street; Heywood, Oldham-street, Manchester; R. Groombridge, 6, Panyer Alley, PaternosterRow, London; and may be had of all Booksellers.

I. DAVIS, PRINTER, STALYBRIDGE.

THE

EVANGELICAL REFORMER,

AND

YOUNG MAN'S GUIDE,

PUBLISHED EVERY SATURDAY,

PRICE ONE PENNY,

BY JOSEPH BAREER,

The object of this little work will be to promote the knowledge and practice of true Religion, among all who may favour it with their attention. It will aim especially at directing the steps of the young, and at promoting their improvement in every thing holy and useful. It will not be confined to any class of religious subjects, yet those which are practi cal will always be preferred. A simple and easy style will be attempted, that every thing may be plain to the humblest understanding. Though the work will be decidedly religious in its character, every thing will be considered entitled to a place in its pages, that is adapted to promote the civil and moral interests of mankind. It will be the Author's endeavour to forward every scheme of benevolence, and especially such as aim at diffusing through the world the blessings of Knowledge and Temperance, of Freedom and Plenty and Peace. He considers the Religion of Christ as intended to make a heaven on earth, as well as to raise the inhabitants of earth to heaven; and he considers it equally adapted to accomplish both these objects.

The work will contain twelve closely printed pages, it will be printed on good paper, and from eight to ten pages weekly will be filled with original matter. No. 12, published on Saturday, March 17, with the back numbers, may be had of all Book. sellers.

which

EVANGELICAL REFORMER,

AND

YOUNG MAN'S GUIDE. BY JOSEPH BAREER,

PUBLISHED EVERY SATURDAY.

PRICE ONE PENNY, OR IN MONTHLY PARTS PRICE FIVE PENCE.

No. 13.

Saturday, March 24th, 1838.

EVIL SPEAKING.

Evil speaking is speaking any thing to the hurt or discredit of another without a sufficient reason. Whether that which is said be true or false, if it tend to the injury or disgrace of another, and be spoken without sufficient reason, it is evil speaking. If a man accuse another in his absence falsely, the crime is double; but if he talk of his faults without a proper reason, however truly he may talk, he is guilty of evil speaking.

The reasons which may justify us in speaking of another's faults in his absence are first, the benefit of our neighbour, secondly, the defence of our own reputation, and thirdly the honour and safety of the church. We may speak of another's faults in the first place, when it is necessary to the safety and welfare of our neighbour. We see a person keeping company with one whom we know to be a dangerous and deceitful character, and we warn the person of his danger; and to move him to break off the connexion, we tell him how that person has acted in former times. Here we are aiming to save a man from ruin, and it is for this

end that we mention the wicked deeds of another: this is not evil speaking. It is as much our duty to warn a man against a treacherous and cruel neighbour, as it is to warn a sailor of a rock, or a traveller of a pit. But if we should go and speak to others of this man's faults, without any such motive, through mere wantonness or malice, we should then be guilty of evil speaking. From the moment we have said enough to warn the person of his danger, we are to seal our lips, or else incur the guilt of evil speaking. Some, when they see a man falling into the hands of dangerous persons, speak of the matter to every one they meet with, except the man who needs to be spoken to. I am sorry for such a one," they say, "I am afraid he is got into bad hands." Why, have you heard," says another, "John Bakehouse is trusting Mary Cheatall it will be much if he does not repent before long. I suppose she left Jacob's in a deal of debt, and she never paid any thing to the old account at Isaac's.' This is all evil speaking; it is speaking of another's faults without a sufficient reason.

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Again; if a person has slandered us, and we must either lose our reputation, or charge the slanderer with falsehood; we may expose the slanderer's wickedness, and yet not be guilty of evil speaking. A man charges me falsely with drunkenness, and people believe him. In such a case I may not only deny the charge, but, if it be necessary to preserve my reputation, I may tell people of other instances, in which my accuser has been found out in lies. But here great care is needful, if we would not overstep the proper bounds. No malice, no jealousy, no revenge must mingle with our words. We must aim only at the preservation of our reputation, and when our end is obtained, we must not stir an hair's breadth farther. The other case in which we may name a man's faults to others, without being guilty of evil speaking is, when the safety or credit of a church requires it. A person who has been cast out from one society for bad conduct, goes to a distant place, and seeks to gain admission into the church there. We

Bave a right to state the character of this man to our brethren there, to preserve the church from trouble. But these are the only cases in which we can speak of a man's faults to other persons, without being guilty of evil speaking; and even in these cases we shall not be innocent, unless we are careful to order and measure our remarks, according to the necessity of the case. If we speak of a man's faults to others out of any unkind feeling, or if we speak of them out of carelessness, or in compliance with custom, or because others speak of them, or because we have not any other subject of conversation, we then are guilty of evil speaking. And yet nothing is much more common among people, than to speak of the faults of their neighbours in this random and uncalled for way. It not only runs through all worldly society, but it has grievously infected the church.. Professors of religion may be found who indulge this practice without scruple. They seem not to know what evil speaking is, or else they set the precepts of the gospel at naught. In some places you can scarcely pass a single hour in company without hearing people indulge in this vice; and without being obliged either to join in the sin, or to reprove your friends. It is our wish to check this crime among professors, and to lead our readers to use their endeavours to suppress it altogether. If our readers will weigh the following considerations, we are persuaded that such of them as truly fear God, and desire to be the disciples of Jesus Christ, will not indulge in this vice for the time to come.

In the first place, evil speaking is frequently and plainly forbidden by the word of God. In his Epistle to the Ephesians the Apostle Paul exhorts them to "Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from them, with all malice;" and in his Epistle to Titus he exhorts him to put the churches in mind, "To speak evil of no man." The other Apostles urge the same advice. "Speak not evil one of another brethren," says James; and Peter warns young converts to lay aside all evil speakings, as a preparation for receiving the sincere milk of the word,