which the breath of our nostrils must be taken But what pity is it that Kings are but a Breath especially good Kings whom it doth concern the People that they should be Immortal Psal 81.7 But ye shall dye like men that 's a sad sentence upon Princes They that are the breath of our nostrils that the breath should be in their nostrils too and they should be no more then a Breath this is but a sad Contemplation upon it And yet 't is true they are but Treasure in Earthen Vessels when all 's done no better then ordinary Pitchers and as easily broken as any of them And thence 't is that we are bid to Cease from them Cease ye from Man Isa 2.22 whose breath is in his nostrils for wherein is he to be accounted of In the mean time to make no more of the breath of Princes then we do of ordinary men especially of Murtherers and Malefactors to take away their breath from them and our own too by violent hands this addes to the Calamity much and 't is such a frailty of Princes which God and Nature never intended For if they be the breath of our nostrils we must let them live as long as they can Quintil. Quorum accendit fragilitas pretium like Crystal Glasses we should be the more tender of them for that reason lest while we shorten their dayes we shorten our own And this is one of the Prerogatives of Kings That they cannot dye alone Tert. Apol. but Vobiscum concutitur Imperium in Tertullian The Earthquake is universal and all the People must dye with them Jos Antiq. lib. 17. c. 8. 't is fit they should 'T is observed by Historians Josephus and others That Herod the Great when he dyed that he might be sure the People should make Lamentations at his Funeral he took order that many of the Nobility of Iewry should be put to death the same day with him But it was a needless fear if his Government had been good A King cannot go out of the world without the tears of his Subjects because they dye as well as he Possibly there may be no Mourners because there be no Men all civilly dead and none left to bury him or to mourne for him But else Mourners there must be enough like the Daughters of Ierusalem whom Christ bids to weep for themselves as if all the men were absolutely dead there or were to dye shortly after when Christ dyed that was their King And therefore weep for your selves and not for me at your own Funerals as often as a good King is buried And so David lamented over Saul though he was to succeed him in the Kingdom 2 Sam. 1.17 't is one of the Lessons appointed for this day and he bid them in the next Verse Teach their children the use of the Bow That comes in by a Parenthesis and it seems at first sight somewhat impertinent to the matter but whatever the proper meaning of it may be it might be to mind them that now the King was dead they might expect nothing but death too and cutting of Throats and therefore they must stand upon their guards and teach their children the use of the Bow Behold it is written in the book of Jasher as it follows it stands upon Record there as a thing worth the remembring And at the 24. Verse it is Ye daughters of Israel again weep over Saul as if the men were dead still who clothed you in Scarlet with other delights who put on ornaments of gold upon your apparel and 't is no wonder if the Women weep for the loss of him then But you see by all this what we lose when we lose a King something besides Ornaments and good Cloaths even the better part of us our Souls and Lives when he dyes all are civilly dead too for he is Spiritus oris nostri The breath of our nostrith I have done with the first Character of a King I come now to the second 2. Christus Domini The Anointed of the Lord. And that as I said is a sacred expression of him for they were only sacred persons that were wont to be Anointed Kings Priests and Prophets all to be Anointed alike and none were Anointed but them Some men in the late times of Confusion while they made bold to take away the Hedge and Inclosure about the King made bold to give a new Interpretation of that Text too Touch not mine Anointed and it must be not Kings only but ordinary persons that were meant there As they would have all the Lords people to be Prophets and Priests which are forbid to be touched too in that place so they would have all the Lords people to be Kings while they attributed this Title of Kings to them also And all the Saints and servants of God say they are as much Gods Anointed as the King For this Anointing is but Gratia gratis data or Gratia Gratum faciens at most some peculiar Gift or Grace in Gods Children and so all are alike concerned in it and so Ecce hic est Christus loe here is Christ here is Gods Anointed and loe there as it was in Christs own time so in ours as many Christs or Anointed ones as Christians and Christos meos concernes every body But if you look into that Psalm you will find it otherwise and who they were that were meant by it Psal 105.9 10. Verses even the Patriarchs expressed by name He made a Covenant with Abraham and an Oath unto Isaac And confirmed the same to Jacob for a Law c. And Jacobs Children you know were called the twelve Patriarchs which afterward multiplyed into a Nation But of them 't was principally intended and of others but by way of participation in the opinion of all Interpreters till these new Gloâ—â—â—s sprung up like Gourds in a night Touch not mine Anointed And these Patriarchs we are to know were Princes in their times not onely as a Prince Thou hast power thou hast prevail'd with God Ge. 42.28 as 't was said of Jacob but they were Princes indeed 'T is said so of Abraham expresly Princeps Dei es apud nos Thou art a Prince among us Gen. 23.5 a Mighty Prince as we read it and so he shewed himself when he gave Battel and slew 4 Kings at once Gen. 14. The like might be said of Isaac and the rest of them And their very name speaks them to be such Patriarchae not onely Fathers but Princes in their Generations And therefore Christos meos for all that can be said to the contrary will concern Kings still And Kings are Gods Anointed after a more peculiar manner the Character they have here in the Text speaks them so 'T is not Uncti but Christi they are called so here in the Text and in that Psalm too Nolite tangere Christos meos Touch not my Christs And not onely in that but in many other places which might be
These were our Tabulae votivae such Vows we have made or at least should have made every one of us let us be careful to perform them and express our thankfulness that way Those be the best Trophies we can set up in the Reformation of our Lives as old Zachary said in his Song and 't was a Song of Triumph too Luk. 1.74 Ut liberati serviamus That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life 'T is a great happiness to serve God without fear we have not done so for many years together but as Christ came to his Disciples so did we to him the doors being shut Et aperto vivere voto Every body could not do it not that they were ashamed of their Petitions for they were such as were allowed by Authority but for fear of their Enemies And now that this fear is removed let the Service I pray you be performed with more Reverence with Reverence and Fear still of God though not of Men. But let 's remember the Service the Service of the Church not to neglect that as formerly we have done and the Service of God especially that we pay him that Obedience in our Lives which is due to him That the World may not condemn us of unthankfulness that it be not said of us as it was of his own People Psal 78. Yet for all this they sinned more against him 't is repeated twice in that Psalm and one sin of unthankfulness is too many But I will not suspect it in a People so obliged as we are Being so delivered as it is our duty so I doubt not but it shall be our business to serve him even to serve him all the dayes of our Lives Now to God the Father c. A Sermon preached in the Cathedral Church of Winchester on Jan. 30. 1661. being the Anniversary of the Death of the late King Charles I. of glorious memory LAMENT 4.20 The breath of our nostrils the Anointed of the Lord was taken in their nets of whom we said Under his shadow we shall live among the heathen THis Book is a Book of Lamentations and so is this Day a Day wherein to lament the loss of a King a dumb man would speak as one did in Herodotus to save a Kings life But this Book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeremy's Lamentations the Prophet wrote it in tears so 't is said in the Vulgar Translation Sedit Jeremias flens planxit Jeremy wept and lamented when he wrote it And well he might for the occasion of it was very sad even the Captivity of Jerusalem the People were carried to Babylon and the City and Temple destroyed and among the spoils there was Spiritus oris nostri even he that was The breath of their nostrils the Anointed of the Lord. And therefore if the Prophet breath out nothing but Lamentations and Sighs upon such an occasion 't is no wonder We are indeed this day upon the like subject a day of Lamentations it is Let the Priest weep between the Porch and the Altar and so let the People too for when the breath of our nostrils is gone the People and Priests are both alike no better then dead trunks every one of us Did I say A Day of Lamentations Indeed it should not be called a Day wherein the Sun never shined 'T is said There was darkness over all the Land untill the ninth hour when they crucified Christ A man might suppose it so over this Land of ours when they murthered the King and that they came with Lanthorns and Torches as they did to apprehend Christ though 't were at high Noon For sure the Sun would not own the action nor see the murther of Gods Anointed and therefore let it not be numbred amongst the dayes any longer But Mira cano sol occubuit 'T is a sad story to remember the Sun sate at high Noon I cannot say Nox nulla sequuta est as 't was said of the death of another Prince for after the death of this there was a continued night amongst us no day-light for so many years together till at last the Sun returned the same Sun or a brighter his Fathers own Son it was and now God be thanked for it 't is day-light again with us But for the day of the Kings death I would have it wiped out of the Calendar as there is a day put into the Calendar sometimes in February Dies intercalaris 't is called so I would have the Thirtieth of January put out for it will be a reproach to us Titulumque effeminat anni 'T is pity it should be remembred but that the wisdom of our Superiours will have it so let it be a day of blackness and darkness for ever And yet we remember the deaths of other Martyrs the dayes of their deaths are in the Martyrologies of the Church instead of their Birth-dayes in which they were born to Immortality and therefore the death of this blessed Saint and Martyr deserves to be remembred too To be remembred for those Princely Vertues that shined in him that day more then in any other of his life How glorious was the King of Israel this day Micah said it of David in a scoff but 't was true in earnest among the many scoffs that were put upon that glorious Saint this might be one too but 't was a sad truth nevertheless How glorious was he in his Meekness in his Patience in his Magnanimity in his Charity in his Contempt of the world and all the Glory of it For he had more Tentations to love it then all his Subjects besides and therefore how glorious was he in the despising of it how glorious was the King of England this day as 't was said of the Proto-Martyr St. Stephen so it might be said of this Royal Martyr too All that sate in the Council saw his face as it had been the face of an Angel But that their eyes were holden that they could not know him as 't was said of Christ Certainly they could not have condemned him But I say unto you That even Solomon in all his glory was not clothed like one of These not like an ordinary flower and therefore not like this flower This Lilly of the Vallies this Lilly among Thorns as 't is said of Christ there And certainly if any Lilly besides Christ were planted so this was he◠Among the Thorns indeed that pricked him and did him all the injuries they could Like the Rose in Sharon as 't is in that Verse Cant. 2.1 there are Prickles enough too and the Lilly of the vallies Never any Lilly stood lower in the Valley and was clothed with more humility and therefore the more glorious in that respect and therefore the more fit to be taken notice of this day 'T is Solomon in his glory in all his glory most richly apparelled he
was if the inward Clothing of the Mind be of any value The Kings Daughter is all glorious within and so was the King himself a true Son of that Mother the Spouse of Christ And therefore He was cloathed like her glorious within howsoever the wrought Gold in His outward cloathing was taken from Him Et hinc lachrymae here the Lamentation begins When once they begin to unking Him and to take His Purple and His Royal Authority from Him 't was no hard matter to prophecy what would be the end of the Tragedy Dead men they say have no Teeth or cannot Bite and though they had Him safe enough in their Nets yet they did not think him so nor themselves neither till He was past Biting The Chaldeans were satisfied with lesse Barbarity then this and yet here 's matter enough for a Lamentation though it were but Captus in Laqueis and there be no Murther of a King mentioned The breath of our nostrils the Anointed of the Lord was taken in their Nets of whom we said Under his shadow we shall live among the Heathen In this Text then we have the Prophets Lamentation for the sad condition of a King And yet who this King was Interpreters agree not whether it were Josiah or Zedekiah or whether it were Christ himself He that was the King of Kings and Lord of Lords But a King it was for here we have all the Characters of Him spiritus Or is nostri and Christus Domini and In umbra tua vivemus the breath of our nostrils the Anointed of the Lord and under his shadow we shall live among the Heathen of whom but a King can this be said It matters not what King for even the worst of Kings is sacred and the losse of Him to be lamented Suppose Him to be Zedekiah and He was none of the best as indeed the Chronology and the rest of the matter of this Book seems to point at Him But if it were Josiah as St. Jerome and the Hebrew Interpreters think or if it were Christ as most Interpreters say what Mourning could be sufficient Mary stood by the Sepulchre weeping and well she might for such a losse But we will not restrain it to any particular because 't is proper enough to all and we may apply it to one whom the Prophet never Dream't of even spiritus Oris nostri He that was the breath of our nostrils Ours of this Nation who breathed by him and dyed with him First then we will observe the Characters of him as they are given here in the Text that you may learne to esteem of him as he deserved Secondly the calamity that befell him that you may lament the losse of him The Characters of him are three 1. Spiritus Oris nostri he was the breath of our nostrils and that 's an endearing expression of him 2. Christus Domini that 's a sacred expression of him he was the Anointed of the Lord. 3. In umbra tua vivemus that will make us know the benefit we had by him and what we suffer by the loss of him under his shadow we shall or we will live among the heathen And this last hath been acknowledged by our selves We have it Ex ore tuo out of our own mouths and out of theirs too who it may be afterwards would have denied it Cui diximus to whom or of whom we our selves have said and acknowledged this And when we have said that I wish we had no more to say of it But there is that behind which cannot be concealed and we must all of us lament according to the tenour of the Text and the duty of the Day Captus est in laque is ipsorum He was taken in their nets I begin with the first Character of him an endearing Expression as I told you he was the breath of our nostrils And what can be dearer to us then that If our life be dear to us our breath must needs be so for we live no longer then we breath God Almighty when he made Man He breathed into him the breath of life and Man became a living soul Gen. 2.7 Inspiravit in faciem ejus spiraculum vitae there 's the breath of life and this God breathed into him but before that he was not a living soul but a lump of dead earth 'T is the breath of life that distinguisheth us from the Clay that lies in the streets Ex meliore luto 'T is true some men may be made of better Clay then others but 't is all Clay till the breath of life be breathed into us Why then learn to value this breath for then 't is a living soul straight And this God inspires not onely into the first man but into every man that comes into the World And in this that he might make Kings like himself Dixi Dii estis he is pleased to impart this honour to them that either they inspire souls or at least they are the souls of their Subjects for here he gives them such an Attribute Spiritus or is nostri they are the breath of our nostrils 'T is said of himself In illo vivimus In him we live move and have our being Acts 17. and if Kings be the breath of our nostrils we live in them too That they are so the Prophet acknowledgeth it here in behalf of all the People who lived and breathed no otherwise but by him Quod spiro tuum est We are beholding to him that we live for it would not be vita vitalis without him We were better be dead then to live in slavery or misery and I appeal to all that hear me what manner of life we lived after he was taken from us But would any man be guilty of his own death a Felo de se No man ever hated his own flesh Eph. 5.29 saith St. Paul and therefore one would think no man should hate his own Spirit his Soul much less Why the King is the Soul of every man and would any man hate or hurt that would he sin against his own Soul so much as to entertain the thought of any hurt toward him If he do it he sins so First because the King is his Soul here the very breath of his nostrils And Secondly because his soul shall be sure to be punished for it hereafter both body and soul in Hell-fire And yet for all this Kings are not secured from violence though they are as near to us and should be as dear to us as our souls If we mark the Expression one would wonder how this should come to pass To catch a Spirit in a Net as 't is here in the Text Captus est in laqueis a man can hardly conceive it One may as soon paint a Voice Pinge sonum as lay hold on a Spirit or a Breath The Nets must be very fine and artificially made as the Poets feign of Vulcans Nets and commonly there wants no Art in making of them in
now we make them as well at home they be grown staple with us so you may have these now in every Weavers shop as well as in the Jesuites They will tell you in plain English for In ordine ad spiritualia hath been translated into all Languages that to advance the Kingdom of Christ that is their own Kingdom and not his and to promote the Cause 't is lawful to take Armes to Murther Kings and to commit any Villany in the world And yet St. Paul tells us that no Cause will justifie this He Preaches subjection to Princes Let every soul be subject and therefore every body much more and they that resist shall receive to themselves Damnation And so St. Peter Preaches the same and the Primitive Fathers of the Church after them as if we had so much leasure 't were very easie to shew you I will instance onely in two one of the Greek Fathers and one of the Latin St. Gregory Nazianzen for the Greek and he sayes that when Julian the Apostate had designed the Ruine of the Christians he was disappointed only by their Teares Naz. Orat. ◠in Julianum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made use of no other Weapons against the persecutor but Tears and yet almost all his Army were Christians And so St. Ambrose in the like Case Lib. 5. Orat. in Auxent Dolere potero potero flere I can weep and lament sayes he but I cannot resist Nec possum nec debeo I ought not to resist it if I could These were all the Nets those Primitive Christians made use of to catch and Embalme their Persecutors in their Teares like a flie in a drop of Amber But for any other Nets they never knew the use of them till these late Modern times wherein many new Inventions are discovered and this among the rest for subjects to make Nets for their Kings But this I must tell you is in Invention deviating from Justifie and Right as the Wise man sayes there God made man upright but he hath sought out many Inventions they are but crooked ones as many turnings in them as in a Labyrinth and the upright man whom God made will never away with them for they are Nets of their own making and not his And they be made to a mischievous end to catch the feet of Princes Mighty Hunters it seems they are like Nimrod that no prey will serve them but their King Why ordinary Hunters Moll ort praeda saginantur as 't is in Quintillian and so ordinary Dogs too Praeda Canum Lepus est A Hare will serve their turn Theirs was the Lion a sport if I may call it so not usuall among us in England what ever it may be among Africans or Indians But so it must be Placet in vulnus Maxima Cervix And they lov'd the sport too wel a Company of Hell-hounds they were and you cannot but remember it to go a King-catching with Reverence be it spoken by us to the Sacred Majesty of Kings 't was their pastime as well to talk of it as to act it And how often their Nets were set for him 't would be but a sad story to repeat As the Devil sets Nets every where Totus mundus Diaboli Laqueus sayes St. Gregory so did these men too He could not set his foot in any corner of his Kingdom but there was a Net set for him They have set traps in my way and in the way wherein I went have they privily laid a snare for me as David complained Psal 142.3 Hunted he was from one place to another till at last he fell into the Noose and Captus est in Laqueis ipsorum he was taken in their Nets He that shall remember how he came into our Neighbour Island by a Train and how fast they held him there when they had him cannot think this Text ill applyed but he will look upon it as a Prophecy of him too But yet take him alive for all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he said to Agamemnon though you have hunted for him and taken him yet destroy him not Zedekiah was not destroyed though he were taken A living Dog is better then a dead Lion they did what they could to prefer a Dog before him for he must not live Timete superi fata Here 's the heighth of all Impiety Next to the Crucifying of Christ the King of Heaven I challenge any History to match it for he was destroyed not in Battel as David said of Saul Forte in praelium descendens peribit Peradventure he may fall in the battel and so there might be something of Chance in it and not of Malice because Bullets distinguish not Not by the hands of a wicked Assassinate as some other Princes have miscarryed but as they would have the world believe by the hand of Justice That he might be like his Saviour in all things he must be arraigned but before worse Judges then Pilate for he cryed What evill hath he done and so washed his hands for a testimony that he would have no hand in shedding the blood of Christ whereas these washed their hands in his blood they held up their hands to justifie the Sentence and with their hands subscribed the Sentence of Death And so 't was acted accordingly Will Posterity believe it Nec audent Fata tam vastum nefas Admittere Yet so it was a Scaffold erected at the Court gate In ludibrium Majestatis in defiance of Majesty and the King was murdered at high Noon And 't is said there was a Net upon the Scaffold too in case of resistance to make good the Captus in laqueis in every particular though this Lamb before the Shearers gave them no occasion to make use of it And by this time I suppose it may be sull Sea with you and you call for justice upon the Murtherers They have felt it some of them and they have suffered deservedly for it the stroke of Justice found them out at last and Gods Providence is magnified in his care of humane affairs But while we call for justice upon others are we our selves innocent Ne saevi magne sacerdos Something there is in the Text yet that may draw us into the Conspiracy too as well as we think of our selves and as severe as we are to other men If the Vulgar Translation read the Text right instead of Captus est in laqueis ipsorū it is there Captus est in poccatis nostris He was taken not in their Nets but in our sins Murther they say will out and then though some have been punished already yet there be many more that deserve it and we our selves are of that number Talk no more of the Independents or the Presbyterians or the Anabaptists or any Sectary besides the Net was spun by all of us in our sins he was taken And 't is most true A good King cannot miscarry but for the sins of the people If you understand it of Iosiah
this reading of the Text proves it And therefore the advice is good in Tertullian Esto tu Religiosus in Deum Ter. Apol. si vis illum propitium Imperatori the way to preserve a good King is to be good our selves and for a bad one 't is as true that he miscarries seldom but upon that account To look no further then Zedekiah in the Text that you may be satisfyed the people spun the Net in which he was taken as well as himself look into the 36. chap. of the second of Chro. ver 14. there you shall meet with a Moreover like an Insuper after an account after he had spoken of Zedekiah what he was and what befell him in that Chapter Moreover sayes the Text All the chief of the Priests and the people transgressed very much and he sent his Messengers and they despised them therefore he brought upon them the King of the Chaldees and therefore 't is true which the Prophet sayes here and 't is the best reading of the Text Captus est in peccatis nostris The peoples sins were the chiefest Nets in which the King was taken And they be very strong ones When the Philistines are upon him no Sampson can break them but his strength then is no more then an ordinary mans Why if that be true what have we to say for our selves suppose we were now at the Bar of Gods Justice though the Clemency of the King hath pardoned us here and we were Arraigned for the Murther of his Father I say what have we to say for our selves 'T would be in vain to plead Not Guilty and to lay the fault upon others for Captus est in peccat is nostris will confute us and so far reconcile all parties He was taken in our sins But our best defence would be a penitent Confession of the fact Me me adsum qui feci It is I that have sinned but these Sheep what have they done And those Wolves too that tore him in pieces what have they done more then any of us It is usually said one of the Adverse parties held the King by the Haire while the other cut off his Head That the former of these take it not ill we will allow them more Company for alas we held him as well as they We were not upon the Scaffold to hold him no more were they But we were somewhere else Like Witches that can kill a man and never come near him Necte tribus nodis So we might tie knots or thrust pins into him and yet sit at home by the fire or upon our Thresholds and never come so near him as to touch his haire at all Beloved I hope no body will take it ill that I make such a Comparison or rank those that were the Kings good subjects with those that were not so But it would be thought upon seriously by every one of us and this day especially more then upon any other how far every one of our particular sins contributed to the death of our King There be many Threds you know that must go to the making up of a Net And if it be a Net with Cords as it must be a strong one for such a purpose as this to take the feet of a King in there must be many more Therefore let 's consider what particular sins we our selves contributed to the heap and the making of this Net For I will not mention those sins which were almost Epidemical to the Nation our Compliances and silence when we saw the Thieves comeing and the Murtherers setting their Nets for the King we did not cry out as we should have done and so we were Accessaries at least Consenters we saw a Thief and consented unto him by our silence if not principals as they were And in Crimes of this high nature Felony and Treason the Law sayes all are Principalls but our Lukewarmenesse in Religion neither hot nor cold like the Laodiceans the neglect of our Duties in our severall Stations both Lay-men and Clerks our Swearing our Drunkennesse our Profaneness our Pride our Covetousnesse our Envy our Malice our Backbiting all these and many infinitely many more put together will make a Net with a witnesse 't is more then a threefold Cord and 't is no wonder if the feet of the best King in the world were taken in them Let us sit down and lament this day for the wickednesses we our selves were and I doubt it still are guilty of We see what a Thred we have spun to the cutting off the life of a King And can we think to escape without Repentance or because the Galilaeans or some others were greater sinners then we therefore we are none at all I tell you nay but except ye repent ye shall all likewise perish Though you were none of the Kings Judges nor his Accusers nor ever were in Armes against him or gave any countenance to the Rebellion yet like the Witches I told you of you might contrive his mischief at home so you did in your Parlours in your Closets in your Shops and in your Chambers And therefore Enter into your chambers again be still and consider this for your own sakes for the sake of Gods Anointed lest you bring him into the Net too And nothing else can do it Bella Telemacho paras And if you love the King think of it for surely Thou also art one of them and so was I and every one of us we may be kin to and love the Traytor though we hate the Treason never so much But let us all shew some severity against our selves too to put away Gods wrath from the Nation some vindicative justice in our tears and abstinences this day as it hath fallen upon others in a severer manner And then God will have mercy upon us he will keep the feet of his Anointed out of the Nets of wicked men he will preserve this Church and Kingdom from violence and he will bring us to his Kingdom in Heaven Which God grant c. A Sermon preached in the Cathedral Church of Winchester on Feb. 24. 1661. at the Assizes held there ISAIAH 1.26 Et restituam judices tuos ut fuerunt prius consiliarios tuos sicut antiquitus post haec vocaberis civitas justi urbs fidelis And I will restore thy judges as at the first and thy counsellors as at the beginning afterward thou shalt be called the city of righteousness the faithful city ET restituam judices tuos Here 's a Restauration promised in the Text and that implies a Desolation before if you look back to the 7. Verse of the Chapter you shall find it so Terra vestra deserta Your country is desolate your cities are burnt with fire There 's as much desolation as the fire could make and the sword no doubt did its part too for strangers devoure your land in that Verse and in the next Verse Sion is left as a cottage and as a lodge in a