The prophecy of Haggai, interpreted and applied in sundry sermonsThe prophesie of Haggai, interpreted and applyed in sundry sermons

And this should make them herein more careful, Socrat. lib. 4. cap. 10. writes of an unlearned monk, who living in the wilderness of Egypt called Pambo, who coming to one and requesting to be taught, he reading that in the Psalm, I said that I will take heed to my ways, that I offend not in my tongue: Pambo would hear no more, but requested him to stay there till he had learned that, and so departed from the man, who meeting him six months after, and asked him why he had not come unto him again? why saith Pambo, because I have not as yet learned that lesson perfectly; Socrates might well note that he was an unlearned man, or else he might have known that this was not sufficient and have gone no further then the 34 Psa. where it is said, If any desire life let him keep his tongue from evil, but not that only, but let him eschew evil, and do good, seek peace and ensue it. And admit that nothing else were needful, but the bridling of the tongue were sufficient, yet here we learn, that to learn such a lesson throughly, we must hear more of the word of God, Zerubbabel and Joshua who had been taught this lesson, with more words then was Pambo, yet had need to be taught the same often viz. in the sixth month more then once, as in the former Chap. and here in the seventh month, as also in the eight month, as we find in Zechariah: and again, lastly in the ninth month, as in the words after this text, ver. 10, and if they had stayed so long after the first lesson in the sixth month as Pambo did, they had still lien frozen in their dregs. Far therefore be from us, such monkish fashion, and though some in regard of their affections commend them, yet let us remember that lesson of the Apostle, Heb. 10. 15. Let us consider one another to provoke one another to love, and to good works, not forsaking the fellowship that we have among our selves as the manner of some is, meaning meeting in ecclesiastical services, and thus much doth this message, with relation to that which went before commend unto us.

And this should make them herein more carefull, Socrat. lib. 4. cap. 10. writes of an unlearned monke, who living in the wildernesse of Egypt called Pambo, who coming to one and requesting to be taught, he reading that in the Psalme, I said that I will take heed to my wayes, that I offend not in my tongue: Pambo would heare no more, but requested him to stay there till he had learned that, and so departed from the man, who meeting him six monethes after, and asked him why he had not come unto him againe? why saith Pambo, because I have not as yet learned that lesson perfectly; Socrates might well note that he was an unlearned man, or else he might have knowne that this was not sufficient and have gone no further then the 34 Psa. where it is said, If any desire life let him keepe his tongue from evill, but not that only, but let him eschew evill, and doe good, seeke peace and enshew it. And admit that nothing else were needfull, but the brideling of the tongue were sufficient, yet here we learn, that to learne sucha lesson throughly, we must heare more of the word of God, Zerubbabel and Joshua who had beene taught this lesson, with more words then was Pambo, yet had need to be taught the same often viz. in the sixt moneth more then once, as in the former Chap. and here in the seventh moneth, as also in the eight moneth, as we finde in Zachary: and againe, lastly in the ninth moneth, as in the words after this text, ver. 10, and if they had stayed so long after the first lesson in the sixt moneth as Pambo did, they had still lien frozen in their dreggs. Far therefore be from us, such monkish fashion, and though some in regard of their affections commend them, yet let us remember that lesson of the Apostle,