Sermons Volume 4, Sermon on Mark 1
A SERMON On MARK ii.17.
When Iesus heard it he saith unto them, They that are whole have no need of the physician, but they that are sick: I come not to call the righteous, but sinners to repentance.
THE words are Christs Apology for eating with Publicans and Sinners. They thought no Iew was to eat, or drink, or converse with Publicans, whom they looked upon as the vilest sort of Men. Publicans are often joyned with Sinners in the Iewish scorn; thereby is intended Sinners of the Gentiles, Gal. 2.15. Publicans and Heathens, Matth. 18.17. Because by reason of their calling they conversed often with Gentiles. Their calling was counted sordid; hiring or farming the Tributes. It is an Hebrew Proverb, Take not a Wife out of a Family in which is a Publican, because they are all Thieves. They were wicked Sinners in common repute. Now for Christ to be entertained in the House of a Publican, and to converse so familiarly with Publicans, this the Pharisaical strictness and rigorous institution could not endure. The Cavil was brought to his Disciples and Followers: They muttered and whispered about them words that tended to disprove this familiar Converse, as not becoming the Person which Christ took upon himself. The old Hypocrites deal not directly with the Master himself, but the young Converts. Christ when he heard it vindicates his practice, (1.) By representing the agreeableness of this Converse to his Office: Represented in a Proverb, The whole have no need of the physician, but the sick. Two things are herein represented,
1. That Sin is a soar sickness: A Disease not of the Body, but the Soul. A Mortal Disease it will at length prove, unless it be in time cured; and the Disease is the more grievous, because we are so insensible of it.
2. That Christ alone is the true Physician of Souls. He knoweth our Malady and our Remedy, and is ready, and offereth his help to cure, if we will but submit to his prescriptions. Now both make up his Argument; Where doth the Physicians work lye but among the Sick.
2. From the end of his Commission: I came not to call the righteous, but sinners to repentance. Where observe.
1. The Persons with whom he hath to do, not the righteous, but sinners.
2. The way that he taketh; he calleth.
3. The end or means of cure on their parts; Repentance.
I. The Persons concerned; Negatively, not the righteous. A Man may be Righteous really, or putatively. Really there are none such before the Tribunal of God of the Sons of Adam. Either Men must disclaim their Stock, or own their guilt. Putatively there are many such: They have a conceit that they are Righteous. The Pharisees trusted in themselves that they were righ…eous, Luke 18.9. Now Men puffed up with a Spiritual Pride, and a vain Opinion of their own Goodness and Righteousness, are altogether unfit to yield Obedience to Christs Call, whereby he calleth them out of their Sins. They are so good and holy already, they need no Repentance. The Heart-whole need not the Physician: He hath no work to do among them: They have no need of his skil, they do not value him, they care not for him.
2. Positively and Affirmatively; but the Sinners: Those that are really so, and so in their own Opinion and Estimation: These Christ calleth for: These have work for him to do.
II. The way which he taketh for their cure; he calleth: As a Teacher from Heaven he thus acquainteth them with the way of their Recovery. Christ hath a double Relation for the discharge of which he came into the World, as an High Priest, and Apostle, Heb. 3.1. Both agree in this that they concerne our Recovery, or the remedying of our lapsed Estate; and that for the discharge of both these Offices he came into the World. Both are the highest Officer in both Churches, Luke 19.10. The Son of man is come to seek and save that which was lost, 1 Tim. 1.15. This is a true and faithful saying, That Iesus Christ came to save sinners, of whom I am chief. But they differ, That the work of the one Office lyeth with God, the other with Man: The one respects the reconciling God to us so as an High Priest he made our Peace with God by the Merit of his Sacrifice, Col. 1.20. By the blood of his cross making peace. The other concerneth the reconciling us to God, by the change of our hearts. This he manageth by a Call and Invitation; partly by himself in Person, as a Teacher from Heaven discovering the way how we may get again into the favour of God, and be restored to his Service: Partly by his Ministers, whom he imployeth in his stead. 2 Cor. 5.18, 19, 20. And all things are of God who hath reconciled us to himself by Iesus Christ, and hath given unto us the ministry of reconciliation. To wit, That God was in Christ reconciling the world unto himself, not imputing their tr…spasses unto them, and hath committed unto us the word of reconciliation. Now then we are embassadors for Christ, as though God did beseech you by us, we pray you in Christs stead be reconciled to God. The Function and Office, foreign, of calling Men to Repentance belonged to his Apostolical Office, as a Messenger sent from the bosom of God to acquaint us with his heart, how he standeth affected to our recovery. This latter is here spoken of: This he doth by calling.
III. The work, or means of Cure which he prescribeth is Repentance. Our Misery lay in Sin, and we begin our happiness by Repentance. Christ did not come to give liberty to any to live in Sin: This is to turn the Grace of God into lasciviousness. Iude 4. As he came to dye for Sinners, and to save Sinners, so he came to call Sinners to Repentance: The one as a Priest, the other as King, the last as a Prophet.
Doctrine, That the special business for which Christ was sent into the world as the great Teacher of the Church, was to remedy the collapsed state of sinners by calling them to repentance.
I shall prove three things.
1. That we are all Sinners in a lapsed Estate.
2. That he recovereth us out of this lapsed Estate by calling us.
3. The way or means is by Repentance.
I. That his work lyeth with Sinners, when he interposed as a Mediator between God and Men. This I shall discover in three Considerations.
1. That Man is now in a lapsed or faln Estate from his Primitive Integrity, and none are Righteous till Christ calleth them. That Men are faln from their Primitive Integrity, and become Sinners, is a Truth evidenced by Scripture and Experience. Scripture, Rom. 3.23. We have all sinned, and are come short of the glory of God. That is, his Glorious Image, 1 Cor. 11.8. He is the image and glory of God, as the woman is the glory of the man. 2 Cor. 3.18. But we all with open face beholding as in a glass the glory of the Lord. That for the terme Glory, so Eccles. 7.29. God made man upright, but he sought out many inventions. Man as he came out of Gods hands was an holy and happy Creature, created with a disposition which did inable and incline him to love, please and obey God: But Adam had his Inventions, and his Posterity theirs: They would not be at Gods finding but their own, and so plunged themselves in all manner of Sin and misery. Thus the Son that shone in the dawning of our Creation was soon eclipsed. But experience sheweth us, this as well as Scripture. There is a greater proneness in us to evil more than to good, and a manifest disproportion in our faculties to things Carnal and Spiritual, and this is both Universal, and very early, which is a plain Evidence of the degeneration of Mankind. And from thence results as all disorders in Conversation, so Misery and Death.
Certainly if we did often and seriously consider what a sinful Womb we came from, how deformed and ugly in the sight of God we came from it, how we began our Life with crying and weeping, and are all our dayes obnoxious to Wrath and Condemnation, and what ever hath been our portion in the World, yet shortly we must dye, and sink into the Pit Eternally, it would more awaken us. In the general, this is enough to our purpose, That Man is in a lapsed Estate, under the guilt of Sin and desert of punishment.
2. That out of this Misery Man is unable to deliver and recover himself: Not able to reconcile or propitiate God to himself, or himself to God; Not able to redeem himself, or give a sufficient Ransom or recompence to Gods provoked Justice, Psalm 49.8. For the redemption of the soul is precious and ceaseth for ever. There is but one way of coming to this, which is by the Death of the Messiah. Not able to change his own heart, Iob 14.4. Who can bring a clean thing out of an unclean? not one. All that we do savoureth of our unclean Original. We cannot cure and remedy this evil; otherwise Christ needed not to have dyed for us. If Man had been by other means cured, the Heavenly Physician needed not come to save them. 'Tis denyed to all the living.
3. Those who are sensible of this are nextly called not Sinners as Sinners, but sensible Sinners. Those that know themselves to be so: Sensible Sinners who are willing to return to their Obedience to God; expecting their help and discharge from Gods Grace in Christ. It is opposed to such as are Righteous in their own Eyes: Such as do in some measure feel their Sins, are humbled for them, desirous to be freed from them; lost Sinners, broken-hearted, and grieved, and wounded for their transgressions: These are respected in Christs Commission, Isa. 61.1, 2. The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tydings to the meek, he hath sent me to bind up the broken-hearted, proclaim liberty to the captives, and the opening the prison doors to them that are bound, to proclaim the acceptable year of the Lord. Here is Christs calling to his Ministry, and the exercise of his prophetical Office described; Sent to preach the spiritual deliverance from sin and Sathan. But to whom? To such as are humbled, and thoroughly touched with a lively sense of their Sin, for which purpose God maketh use of legal sorrow to awaken Sinners, and prepare them before Conversion.
II. That Christ recovereth us out of this lapsed Estate by Calling. There is a two-fold Calling of Christ by which he calleth Men, 1. Outward. 2. Inward.
1. Outwardly, By the Ministry of the Word, by which he inviteth Men to come out of their Sins, offering Grace and Salvation in the outward means. Thus Iohn preached Repentance, Mat. 3.20. Repent, for the kingdom of God is at hand. When the Kingdom of Grace was about to be set up by the Gospel, the great Duty called for was Repentance: For the Gospel findeth Men involved in an evil way, like mad Men out of their Wits, and they must return to their Wits again if they would be capable of it. Now they must change their course if they will receive benefit by it. Thus Iohn preached, and Jesus Christ came with the same form of proclamation, Mark 1.15. The kingdom of God is at hand, repent and believe the gospel. The great business to which he called was to be willing to own the benefit offered by Christ, and to return to the Duty which they owed to their Creator. So his Apostles when sent abroad by him, spake to Men in the same note, Acts 2.38. Repent and be baptized every one of you for the remission of sins. And Acts 3.19. Repent, that your sins may be blotted out. They offered Pardon and Life upon these termes.
2. Inwardly; By the effectual working of the Blessed Spirit, inclining and moving their hearts to obey that outward Calling in forsaking their Sins, and turning to the Lord by true Repentance. We have need of a Saviour to help us to Repentance, as well as to help us to pardon. And God hath exalted him to such an end, Acts 3.26. God having raised up his Son Iesus, sent him to bless you in turning away every one of you from his iniquities, Acts 5.31. Him hath God exalted with his right hand to be a prince and Saviour to give repentance to Israel, and forgiveness of sins. He by the Gospel giveth leave to repent. Acts 11.18. And when they heard these things, they held their peace, and glorified God, saying, That then God also to the Gentiles granted repentance to life: Which is a great Mercy. The Law doth not say, I will not the Death of a Sinner, but that he turn and live; but the Lord saith, do and live, sin and dye. This favour was not vouchsafed to Angels. Heb. 2.16. For verily he took not on him the nature of angels, foreign, He took not hold of Angels. That he giveth us space to repent, as well as leave; that by his Providence he may do, and doth to many that perish, Revel. 2.21. I gave her space to repent, and she repented not. God is not quick and severe upon every Miscarriage. He might have cut us off betimes; as we crush Serpents in the Egg, and destroy venomous Creatures when they are young. But this is not all; he giveth Grace to repent, yea, Repentance its self, whereby Mans Heart is changed: This is by his Spirit, 2 Tim. 2.25. If God peradventure will give them repentance to the acknowledging of the truth. The Evangelical Call carries its own blessing with it.
III. The Means of Application, or the Duty on Mans part is Repentance: For to that he calleth them here.
Here let me shew you these four things.
1. What Repentance is.
2. The kinds of it.
3. That this is the way of our Recovery.
4. The suitableness of this qualification to the Grace of the New Covenant.
I. What Repentance is. It is turning of the whole heart from Sin and Sathan, to serve God in newness of Life. Or a turning from Sin, because God hath forbidden it; to that which is good, because God hath commanded it. There are in it, as in every action two tearms, a quo, and ad quem. We turn from something, and we turn to something. (1.) The terminus a quo; we turn from something: From Sin, Acts 8.22. Repent of thy wickedness, foreign, from thy wickedness. and from dead works, Heb. 6.1. from Sathan, Sathan is sometimes made the terme, because the Sinner falleth to his share, Acts 26.18. To turn them from darkness to light, and from the power of Sathan to God.
2. The terminus ad quem is, to God, Acts 20.21. To the truth, 2 Tim. 2.25. foreign, repentance to the acknowledgment of the truth. To holiness and newness of Life, Rom. 6.4. To life, Acts 11.18. Then hath God also to the Gentiles granted repentance unto life. 2. The kinds of it: There is a general Repentance which consists in the putting off the body of the sins of the flesh, Col. 2.11. When a Man renounceth all sin, and devoteth himself to God. And there is a particular repentance for any provoking Sin, Acts 8.22. Repent and pray, that if it be possible the thought of thy heart may be forgiven thee.
Again, There is a Repentance at our first Conversion, which is our passing from Death to Life; or our entrance by the strait gate, Matth. 7.14. And there is a Repentance afterwards, which belongeth to our walking in the narrow way: For after Conversion we need it still, and not in our Natural Estate only. 'Tis not only necessary for a Sinner yet unregenerate, yet unreconciled to God, without which he cannot expect any peace with God, or benefit by the New Covenant; but also for a Believer till his full and final Recovery. This Repentance after Conversion is either occasional or constant.
1. Occasional: After any offence given, or breach between us and God. Repentance is necessary to obtain pardon of Sins after Justification, as well as before it. God saith to the Church of Ephesus, Rev. 2.5. Repent, and do thy first works. So verse 19. Whom I love I rebuke and chasten; be zealous therefore, and repent. Where Repentance is put for a necessary means of removing Gods rebuke and quarrel from them whom he loveth. The promise is made to Believers, 1 Iohn 1.9. If we confess and forsake our sins, he is just and faithful to forgive us our sins. When he wrote to Believers, he put himself in the Roll; If we confess. Experience of the Saints confirmeth the same, Psalm 32.5. I acknowledged my sin unto thee. God was angry with Iobs Friends till they humbled themselves, Iob 42.8. Solomon beggeth pardon for the people of God on these termes, 1 Kings 8.47, 48. Yet if they shall bethink themselves, in the Land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying We have sinned and done perversly; we have committed wickedness, and so return unto thee with all their heart, and with all their soul, in the land of their enemies which led them away captive, and pray unto thee towards their land which thou gavest their fathers; the city which thou hast chosen, and the house which I have built for thy name. The Lord assenteth to the Articles, 2 Chron. 7.13, 14. If I shut up heaven that there be no rain. If my people shall humble themselves, and pray, and turn from their wicked wayes, then will I hear from heaven, &c. Gods Children may fall into miscarriages whereby they may displease God, though their persons be justified.
2. Constant; when we first begin with God, we bind our selves to forsake all known sin, and to live to God. In grown Persons this is confirmed by Baptisme. Our Obligation continueth with our lives. And therefore we must spend our whole time in Repentance. And our necessity inferreth it, as well as our Obligation. Original Corruption remaineth with the Regenerate, and we frequently feel the Rebellions of the Flesh. Rom. 7.24. O wretched man that I am! who shall deliver me from this body of death. So long as a Man is a Sinner, he is called to Repentance, and must use this means till his full Recovery. Besides too, 'tis necessary with respect to our growth. We must grow daily in humiliation and self-abhorrence, and reform the errours of our wayes more and more, and therefore we must look upon Christ still calling us to Repentance; that walking in a constant mortifying of Sin he may still lead us to Salvation. And by these calls he more and more killeth and weakneth Corruption in us. Therefore as they said, because of the difficulties of the outward Reformation, Ezra 10.13. This is not a work of one day or two, so inward Repentance is not the work of one, but all our dayes.
3. That this is the way of our recovery, in order to the injoyment of the Priviledges of the New Covenant. God and Christ agreed that Salvation should be dispensed upon these termes; and the whole frame of the Gospel is to invite Sinners to repentance God sent him to heal the broken-hearted, Matth. 11.28. He interposed as Mediator to make way for this. This appeareth by the Doctrine of the Covenant. He hath made a Covenant wherein he hath offered Pardon and Life to the Penitent Believer, Luke 24.47. And that repentance and remission of sins should be preached in his name to all nations; with Mark 16.6. He that believeth, and is baptized shall be saved. Repentance putteth us within the reach of the promise, which speaketh pardon to none but those which repent. Some dispute whether it be an equal condition with Faith: 'Tis as necessary; but Faith hath its special use for some respects: As Repentance is a return to the Love and Obedience of our God, so Faith is a thankful acceptance of the benefit of our Redeemer, Acts 20.21. Repentance towards God, and faith in our Lord Iesus Christ. The closing Act is Faith or Acceptance of Christ; yet the Person must be penitent: As in Marriage, the hearing of the proposal, believing what is heard, the liking the Party, living in Conjugal Society are termes; but the solemn taking one another is the Nuptial Knot; so here, consent to take Christ, is the closing act of Faith, and then there must be a living in Obedience afterward.
2. The Sacraments or Seals of the Covenant bind to it. Baptisme implyeth it, Matth. 3.11. I baptize you with water unto repentance; that is, to seal up the Covenant of Repentance, whereby the Party baptized is obliged to his Duty, and hath the promise of God to supply us with Grace to repent. The Lords Supper also binds to it. The main benefit there offered is Remission of Sins, Matth. 26.28. which cannot be had without Repentance. We are bound in Baptisme, but Men forget that they were purged from their old sins. Therefore earnest resolutions against Sin need often to be renewed least we become cold and remiss in them. Therefore a special Repentance is required before we come to the Lords Table.
4. The suitableness of the Qualification.
1. It is much for the Honour of God. Christ hath purchased the Effects of his Grace to be communicated to us in a way becoming his Wisdom, as well as his Justice. Now it would not be for the Glory of God, nor preserve his Law and Government, if we should be pardoned without submissive Confession of past Sins, or a Resolution of future Obedience. Common reason will tell us that our case is not compassionable without it. Who will pity those in Misery that are unwilling to come out of it? Repentance is called a giving Glory to God, Mal. 2.2. I will curse your blessings, because ye will not lay it to heart, and give glory to my name. Ioshua 7.14. My Son give glory to the God of Israel, and make confession to him. Revel. 16.9. They repented not to give glory to God. Repentance repaireth God in point of Honour; giveth him the Glory of the justness of his Laws and Providence. The self-condemning Sinner subscribeth to all this; therefore it is suitable to the Wisdom of God that a penitent Sinner should have pardon, rather than an impenitent, or one that continueth securely in his Sins, and despiseth both the curse of the Law, and the Grace of the Gospel.
2. The Duty of the Creature is secured, when he is so firmly bound unto future Obedience. Therefore surely a converting Repentance is the fittest Condition; such as may induce an hatred of Sin repented of, and a love to God and Holiness. Now our first hearty consent for the future to live in the Love, Obedience and Service of our Creator, with a detestation of our former wayes, is most conducible to this end; besides the obligation of the Vow its self, or Bond of the Holy Oath into which they are entered, and the Circumstances accompanying it, because this Vow and …romise is made partly in our anguish, when we feel the smart of Sin, then for the Soul to resign its self to God, Acts 9.6. Lord what wilt thou have me to do? And partly when we are in the deepest and freshest sense of his pardoning Mercy; when we see at how dear a rate he is content to save us, and upon what free terms to pardon all our wrongs; surely they that are brought back from the Grave, and fetched up from the Gates of Hell, and from under a Sentence of Condemnation, will be ingaged more to love God, Psalm 130.4. But there is forgiveness with thee that thou shouldest be feared. The Woman loved much who had much forgiven her, Luke 7.47.
3. It is most for the Comfort of the Creature, that a stated certain course of Remedy should be appointed for our Peace, which may leave the greatest Evidence upon our Consciences. Now what is likely to do so much as this first and apparent change, whereby we utterly renounce, and bitterly bewail our former folly, and solemnly give up our selves to God by Christ. Things are evident to the feeling, which are serious, advised, difficult, have a notable delight accompanying them; all which concur here. This is the most important Action of our Lives; the setling of our Pardon and Eternal Interest, a sense of Sin if deep and thorough, will ever stick with us. The Heart is heartily brought to this, to submit to Gods appointed course, Rom. 10.3. For they being ignorant of Gods righteousness, and going about …o establish their righteousness, have not submitted to the righteousness of God. And 'tis rewarded with some notable tasts of Gods Love; for he reviveth the hearts of his contrite ones, Isa. 57.15. and restoreth comfort to his mourners, verse 17.
VSE Let us obey Christ, and continually carry out the work of Repentance with more seriousness. Sin is not hated enough, nor God loved enough, and therefore we have so small a tast of the Comforts of Christianity. Groans unutterable make way for Joyes that are unspeakable.
Motives.
1. The unquestionable necessity of the Duty should move us, Christs Authority is absolute. He telleth us, I came to call sinners to repentance. If he saith so, Contradiction must be silent, Haesitation satisfied, all Cavils laid aside, and we must address our selves to his work, and never cease till we are past Repentance, and that is only when we have no more sin in us, which will never be till we die.
2. The profit should move. It is a Duty of great use, By Repentance we are put into a capacity to serve and please God: For New Creatures are set in joint again, who were disordered by the fall, Eph. 2.10. And Titus 3.5.2 Tim. 2.2. and by it we are put into a capacity to injoy God: Acts 26.18. To open their eyes, and turn them from darkness to light, and from the power of Sathan to God.
3. Nothing can be excepted against this course. (1.) The plea of Unworthiness hath no place. It is not the applying a Priviledge, but the performance of a Duty we invite you to, If we did directly call you to accept a Pardon, you might question our Doctrine: Perhaps you may think you are unworthy to be pardoned, but God is worthy to be obeyed. Christ calleth you to Repentance. (2.) You cannot object the greatness of your Sins. Did Christ come from Heaven only to cure a cut finger, and not a deadly wound? He calleth Sinners, and Sinners without exception; Sinners of all sorts and sizes. This thought often cometh into our mind, That Christ is a Saviour, but not of those who are faln into such hainous, and enormous offences as we have done; as if any Disease were beyond the skill of the Spiritual Physician; as if he could cure a Cold, or a slight Ague, but not the Leprosie and the Plague. All Sinners are called.
3. The plea of weakness doth not lye against the Duty neither: For he that calleth the things that are not as though they were, Rom. 4.17. Lazarus come forth, Iohn 11.47. Why doth he speak to a dead Man? So to the Man with the withered hand, Stretch forth thy hand, Matth. 12.13. Do not say, Lord: This I cannot do: No, go forth in the strength of Christs Call. He calleth not only by the Ministry of the Word, but the inward operation of his Spirit.
Now for Means.
1. Examine thine own Heart to find out thy particular sins, Psalm 119.59. I thought on my wayes, and turned my feet into thy testimonies. Lam. 3.40. Search and try your wayes, and turn to the Lord. Repentance usually beginneth with serious Soul searching; otherwise we spend our indignation upon a Notion. Particulars are most affecting, Sin is the common Pack-Horse to bear every Mans burden; but Sin must be particularly confessed, forsaken, and mortified, that it may be pardoned.
2. Labour to work thy Heart to Godly sorrow for them, Lam. 3.20. My soul hath them still in remembrance, and is humbled within me. We should humble our selves greatly, Iob 42.6. I repent and abhor my self in dust and ashes, Matth. 11.21. Repented in dust and ashes. This is spoken according to their National Customs. Men most abased are most serious. But our Repentance generally is not deep and serious enough, so as will become offences and dishonours done to God by such weak Creatures as we are, and so deeply ingaged to him. There is not that self-loathing, nor such a measure of Godly sorrow as may either make Christ sweet, or Sin bitter to us. If it affect the Heart so as Sin becometh hateful, and there is a price and value put upon Gods Grace in Christ, then it is right. Oh therefore bemoan your selves to God as Ephraim did, Ier. 31.18.
3. Lay them open before God in humble Confession, 1 Iohn 1.9. If we confe…s sins, he is faithful and just to forgive us our sins. Ier. 3.13. Only acknowledge thine iniquities, that thou hast transgressed against the Lord thy God. And set apart some special time to do it.
4. Crave and sue earnestly for the pardon of them in Christs Name, and for Christs sake, Eph. 4.32. As God for Christs sake hath forgiven you; 1 Iohn 2.12, I write unto you little children, because your sins are forgiven you for his names sake. All benefits must be asked in his Name, much more this which is the great fruit of his Redemption. God himself has taught us to pray for Pardon, and to say, Take away all iniquity, Hos. 14.4. And take the Sacramental Pledges out of Gods hand for this end.
5. There must be an unfeigned Purpose and Endeavour to forsake them. Prov. 28.13. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy, Ezek. 3.11. As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: Turn ye, turn ye, for why will ye die? O house of Israel! Hosea 14.8. Ephraim shall say, What have I to do any more with Idols? Isa. 30.22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold; thou shalt cast them away as a menstruous cloth, thou shalt say unto it, Get thee hence.