EVIL-SPEAKING
382
EWER
of mild for severe measures, may have been viewed in this light.
The hitter half of the name Evil-nierodach is that of a Babylonian god Merodacii (((. v.). Two modes of exidaining tlie former part of it liave been attempt- ed. Since evil, as a Hebrew word, means "foolish," Simonis proposes to consider it the derivative of PIS, in the Arabic signification of "to he first," affording tiie sense of " prince of Merodach." This rests on the assumption that the Babylonian language was of Syro- Arabian origin. Gesenius, on the other hand, who does not admit that origin, believes that some Indo- Germanic word, of similar sound, but reputable sense, is concealed under evil, and that the Hebrews made some slight perversion in its form to produce a word of contemptuous signification in Hebrew, just as is as- sumed in the case of Beelzebul. — Kitto, s. v. ; Smith, s. v.
Evil-speaking, " the using language either re- proachful or untrue respecting others, and therebj' in- juring them. It is an express command of Scripture 'to speak evil of no man' (Titus iii, 2 ; James iv, 11) ; by which, however, we are not to understand that there are no occasions on which we are at liberty to speak of others that which may be considered as evil. 1. Persons in the administration of justice may speak words which in private intercourse would be reproach- ful. 2. God's ministers maj' inveigh against vice with sharpness and severity, both privately and publicly (Isa. Iviii, 1 ; Titus i, 13). 3. Private persons may re- prove others when they commit sin (Lev. xix, 17). 4. Some vehemence of speech may be used in defence of truth and impugning errors of bad consequence (.Jude iii). 5. It may be necessary, upon some important oc- casions, with some heat of language, to express disap- probation of notorious wickedness (Acts viii, 23). Yet in all these the greatest equity, moderation, and can- dor should lie used ; and we should take care, 1. Never to speak in severe terms without reasonable warrant or apparent just cause. 2. Nor bej'ond measure. 3. Nor out of bad principles or wrong ends ; from ill will, contempt, revenge, envy, to compass our own ends ; from wantonness or negligence, but from pure charity for the good of those to whom or of whom we speak. This is an evil, however, which greatly abounds, and which is not sufficiently watched against ; for it is not when we openly speak evil of others only that we are guilty, but even in speaking what is true we are in danger of speaking evil of others. There is sometimes a malignant pleasure manifested : a studious recollec- tion of everything that can be brought forward ; a de- light in hearing anything spoken against others ; a se- cret rejoicing in knowing that another's fall will be an occasion of our rise. All this is base to an extreme. The impropriety and sinfulness of evil-speaking will appear if we consider, 1. That it is entirelj' opposite to the whole tenor of the Christian religion. 2. Ex- pressly condemned and prohibited as evil (Psa. Ixiv, 3; James iv, 11). B. No practice hath more severe punishments denounced against it (1 Cor. v, 11 ; vi, 10). 4. It is an evidence of a weak and distempered mind. 5. It is even indicative of ill breeding and bad manners. 6. It is the abhorrence of all wise and good men (Psa. xv, 3). 7. It is exceedingly injurious to so- ciety, and inconsistent with the relation we bear to each other as Christians (James iii, G). 8. It is brand- ed with the epithet of folly (Prov. xviii, G, 7). 9. It is perverting the design of speech. 10. It is opposite to tile example of Christ, whom we profess to follow. See Slander."' (Barrow, Woj-ks, vol. i, serm. xvi; Tillotson, Sermons, serm. xlii ; Jack, Sermons on Evil Spenhbig ; Seed, Sermons, i, 3.'39 ; Campbell, Disserta- tions, diss, iii, § 22.)— Buck, Theol. Diclionary, s. v.
Evodiiis, a Latin theologian, was born about the middle of the fourth century', at Tagaste, in Africa. He was a countryman of St. Augustine, and was united
with him in an intimate and lifelong friendship. Af- ter following in his j'outh a secular profession, he be- came, in 39G or 397, bishop of Uzalis. Augustine as- serts that while there he performed several miracles bj' means of the relics of St. Stephen, which Orosius, in 416, had brought from Palestine. Evodius took an active part in the controversy, against the Donatists and Pelagians, and in 427 M'rote on this suljject a let- ter to the monks of Adrunietum. He died about 480, We have from him four letters to St. Augustine (IGO, IGl, 163, and 177 in the edition of the Benedictines) ; a letter addressed b}' him, conjointlj' with four other bishops, to bishop Innocent I, of Rome (published in vol. vi of the Benedictine edit, of the works of Augus- tine) ; fragments of a letter to the monks of Adrunie- tum (joined to the letter 216 of St. Augustine). His treatise on the miracles performed by the relics of St. Stephen is lost ; for the Lihri dvo de Miracidis S. Ste- phani, appended to Augustine's Be Civitafe Dei (in vol. vii of his works), cannot be attributed to him. A treatise De Fide, or De Unitate Trinitatis contra Mani- chceos, is by some likewise ascribed to Evodius. — Hoe- fer, Nouv. Biog. Gen. xvi, 842. (A. J. S.)