Psalms 78

The Scope of this Psalm is plainly expressed, v. 6, 7, 8. and is this, that the Israelites might learn to hope and trust in God, and steadfastly to keep his Laws and Covenant. Which great Lesson he presseth upon them, from the sad Effects of the contrary Practises in their Fore-fathers, of which he gives a brief, yet full Account in a Recapitulation, of the most remarkable passages in the History of their Church and Nation.

GIve ear, O my people If Asaph was the Composer of this Psalm, he might well call the Israelites his People, not only as he was their Prophet and Teacher, but also; because they were of the same Country and Parentage with him, upon which Account this very Phrase of my People is used of them, not only by Queen Esther, Esth. 7. 3, 4. but also by the Sbunatimish Woman, 2 Kings 4. 13., to my law (i. e.) The doctrine which I am about to deliver to you, concerning your Duty, and the Danger of neglecting it.: incline your ears to the words of my mouth.

I will open my mouth Speak to you with all Freedom and Plainness. in a parable Uttering divers grave and weighty Sentences (for such are oft called Parables in Scripture) or passages of great moment for your Instruction and advantage.: I will utter dark sayings So he calls the following passages, not because the Words and Sentences are in themselves hard to be undestood, for they are generally Historical and easie, but because the things contained in them, concerning God's Transscendant Goodness to an unworthy People, and their unparallel'd ingratitude, for and abuse of such eminent Favours; and their stupid Ignorance and insensibleness, under such excellent and constant Teachings of God's Word and Works, are indeed prodigious and hard to be believed. of old Of things done in Antient times, and in a great measure worn out of mens Minds.:

Which we have heard and known, and our fathers have told us.

We will not hide them from their children, showing to the generation to come, the praises (i. e.) His glorious and Praise-worthy Actions, as the following Words explain it. of the LORD; and his strength, and his wonderful works that he has done.

For he established This is justly put in the first place, as the chief of all the following Mercies, and the Foundation both of their Temporal, and of their eternal Felicity. a testimony (i. e.) His Law, as it is called in the next Clause; which is very oft called a Testimony, because it is a Witness between God and Men, declaring both the Duties which God expects from Man, and the Promises and Blessings, which Man in the performance of his Duty may expect from God. in Jacob Peculiarly: for no other Nation enjoyed this Priviledge, as is more fully expressed, Psal. 147. 19, 20., and appointed a law in Israel; which he commanded our fathers that they should make them known to their children Which Testimony or Law God revealed to them, not for their own private use, but for the Benefit of all their Posterity, whom their Parents were obliged to Teach, Deut. 6. 7. and all their Children to hear and read, and study. By which we may see how contrary to the mind of God, that foolish and wicked assertion is, that Ignorance is the Mother of Devotion..

That the generation to come might know them, even the children which should be born: who should arise and declare them to their children.

That they might set their hope in God That by the Consideration of God's gracious Promises, and wonderful Works wrought by God for his People, they might be incouraged to trust in him., and not forget the works of God, but keep his commandments.

And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright Who, though they outwardly, and seemingly complyed with the forms of Worship which God had prescribed, yet did not direct, or prepare their Hearts, to the Obedience and Service of God., and whose spirit was not stedfast with God Who quickly discovered their Hypocrisie, by their Apostacy from God, and from the Religion which they had professed..

The children of Ephraim This passage concerns; Either, 1: The Tribe of Ephraim, and some exploit of theirs, wherein they met with this Disaster; whether it were that mentioned, 1 Chron. 7. 21. or some other not particularly related in any other place of Scripture. For we must not think that all the Actions and Events of the several Tribes are recorded in Scripture, but only some of the most memorable ones. Or, 2. The ten Tribes, who are very frequently called Ephraim, because that Tribe was the chief of them, and the seat of the kingdom. And so this is referred by some to the Captivity of the ten Tribes, 2 Kings 17. Although the Historical references of this Psalm, seem not to go beyond David's time. Or rather, 3. All the Tribes and People of Israel, who are sometimes designed by the Name of Ephraim, as Ier. 31: 9. 18. 20. Zech. 10. 7. as well they might be, because of the Eminency of this Tribe, out of which came Ioshua their first Governour in Canaan, and in which the Ark of God continued for a long time, and whose People were both most numerous, and most valiant, and therefore they are fidy named for all to show that this slaughter was not made amongst them for any defect of power or courage in them, but merely from God's just judgment upon them for their sins here following. And that Ephraim is here put for all Israel seems to be evident from the following Verses, wherein the sins, upon which this overthrow is charged, are manifestly the sins of all the children of Israel, and they who are here called Ephraim are called Iacob and Israel, vers. 21. And so this passage is by divers Learned Interpreters referred unto that dreadful overthrow related 1 Sam. 4. Wherein they did not stand to fight, but turned their backs and fled, as is there expressed, which though it reached all Israel, yet Ephraim is particularly named, because as the Ark so the Fight was in that Tribe; and therefore it may be presumed that the Ephraimites were a very considerable part of that Israelitish Army. And the Psalmist having related this amazing providence and judgment of God upon his own people, he falls into a large Discourse of the causes of it, to wit, the great and manisold and continual sins of that and the former Generations, which having prosecuted from hence to Verse 60, he there returns to this History, and relates the sad consequences of that disaster, to wit, the captivity of the Ark, and God's forsaking of Shiloh and Ephraim, and removing thence to the Tribe of Iudah and Mount Zion, the reason of which change of place he designed to give in the relation of this passage. being armed and carrying bows Which includes Arrows, and these being then the chiefest and most common Weapons are put for all other Arms., turned back in the day of battel This passage concerns; Either, 1: The Tribe of Ephraim, and some exploit of theirs, wherein they met with this Disaster; whether it were that mentioned, 1 Chron. 7. 21. or some other not particularly related in any other place of Scripture. For we must not think that all the Actions and Events of the several Tribes are recorded in Scripture, but only some of the most memorable ones. Or, 2. The ten Tribes, who are very frequently called Ephraim, because that Tribe was the chief of them, and the seat of the kingdom. And so this is referred by some to the Captivity of the ten Tribes, 2 Kings 17. Although the Historical references of this Psalm, seem not to go beyond David's time. Or rather, 3. All the Tribes and People of Israel, who are sometimes designed by the Name of Ephraim, as Ier. 31: 9. 18. 20. Zech. 10. 7. as well they might be, because of the Eminency of this Tribe, out of which came Ioshua their first Governour in Canaan, and in which the Ark of God continued for a long time, and whose People were both most numerous, and most valiant, and therefore they are fidy named for all to show that this slaughter was not made amongst them for any defect of power or courage in them, but merely from God's just judgment upon them for their sins here following. And that Ephraim is here put for all Israel seems to be evident from the following Verses, wherein the sins, upon which this overthrow is charged, are manifestly the sins of all the children of Israel, and they who are here called Ephraim are called Iacob and Israel, vers. 21. And so this passage is by divers Learned Interpreters referred unto that dreadful overthrow related 1 Sam. 4. Wherein they did not stand to fight, but turned their backs and fled, as is there expressed, which though it reached all Israel, yet Ephraim is particularly named, because as the Ark so the Fight was in that Tribe; and therefore it may be presumed that the Ephraimites were a very considerable part of that Israelitish Army. And the Psalmist having related this amazing providence and judgment of God upon his own people, he falls into a large Discourse of the causes of it, to wit, the great and manisold and continual sins of that and the former Generations, which having prosecuted from hence to Verse 60, he there returns to this History, and relates the sad consequences of that disaster, to wit, the captivity of the Ark, and God's forsaking of Shiloh and Ephraim, and removing thence to the Tribe of Iudah and Mount Zion, the reason of which change of place he designed to give in the relation of this passage..

They kept not the covenant of God and refused to walk in his law Their disobedience was accompanied with obstinacy and contempt of God's Laws..

And forgate Not historically, but practically. They did not so remember them as to love and serve and trust that God of whose infinite power and goodness they had such ample experience. Words of knowledge, such as knowing, remembring, &c. in Scripture used frequently comprehend affection and practice, as has been oft observed. his works, and his wonders that he had showed them.

Marvellous things did he in the sight of their Fathers, in the land of Egypt, in the field (i. e.) In the Territory or Jurisdiction, not excluding City it self. In the like sense we read of the field of Edom, and of Moab, Gen. 32. 3. & 36. 35. Numb. 21. 20. of Zoan An ancient and eminent and the Royal City of Egypt. See Numb. 13. 22. Isa. 19. 11. and 30. 2, 3, 4..

He divided the sea, and caused them to pass through, and he made the waters to stand as an heap.

In the day time also he led them with a cloud, Which was very comfortable both for a shadow from the scorching heat of the Climate and season, and for a companion and director in their Journey. and all the night with a light of fire.

He clave the rocks He useth the plural number because it was twice done, once in Rephidim, Exod. 17. 6. and again in Kadesh, Numb. 20. 1, 11. in the wilderness, and gave them drink as out of the great depths In great abundance..

He brought streams also out of the rock, and and caused waters to run down like rivers Which did miraculously follow them in all their travels even to the borders of Canaan. See Deut. 9. 21. Psal. 105. 41 1 Cor. 10. 4..

And they sinned yet more against him, by provoking the most High in the wilderness Where they had such strong and singular obligations to obedience both from the great things which God had then and there done for them, and from their dependence upon God's favour and help for their safety and subsistence. This was a great aggravation of their sin and folly..

And they tempted Desired a tryal and proof of God's power: as the next Verse plainly shows. See Numb. 11. 4. God in their heart, by asking meat for their lust Not for their necessary subsistence for which they had Manna, but out of an inordinate and luxurious appetite..

Yea, they spake against God: they said, Can God furnish a table in the wilderness?

Behold, he smote the rock, that the waters gushed out, Which, all things considered, seems not so wonderful, since fountains of water sometimes break forth unexpectly from or through Rocks. But it is far more difficult to give us bread and flesh, which we know not whether he can do. Or at least we have just cause to doubt of his good will to us, who has made such a penurious provision for us, and denies us these common blessings of bread and flesh, which he gives to the worst of men and the streams overslowed; can he give bread also? can he provide flesh for his people?

Therefore the LORD heard this, and was wrath; so a fire was Either properly, as it was Numb. 11. 1. or figuratively, the fire of God's anger, as it follows. kindled against Jacob, and anger also came up against Israel.

Because they believed not in God, and trusted not in his salvation That he both could and would save them from the famine and destruction which they feared..

Though he had commanded the clouds from above, and opened the doors of heaven Which he compares to a Granary or Store-house, whereof God keeps the key, and either shuts or opens the doors of it, either gives or with-holds provisions, as he sees fit.:

And had rained down manna upon them to eat, and had given them of the corn of heaven Which was made in heaven, or the air, and sent down thence to the earth..

Man did eat angels food: Manna, so called either 1. because it was made by the Ministry of Angels, or rather 2. Because of its excellency, such food as might befit the Angels, if they could eat food, and such as has some resemblance with the blessed Angels in regard of its heavenly originals, its pure and spirituous substance, its vigour and efficacy, in preserving and nourishing those who used it according to God's appointment, Or this place may be translated as it is in the Margent, Every one did eat the bread of the mighty, (i. e.) Even the common Israelites fed upon as delicious food as the greatest Nobles and Princes use to do. he sent them meat to the full. l Which may belong either 1. To the flesh mentioned in the following Verses which God gave them even to satiety or glutting, which he threatned to do, Numb. 11. 18, 19, 20. Or rather 2. To the Manna of which he is here speaking, which he gave them in such plenty, that their desire of other food could not proceed from their necessity, but merely from wantonness and lust.

He caused an East-wind to blow in the heaven: and by his power he brought in the Southwind Either He brought in first an Eastern, and afterwards a Southern Wind; or the wind was South-east; from which Quarter these Quails might come as well as from the West, where their more common abode is; this Work being confessedly miraculous..

He rained flesh also upon them as dust, and feathered fowls Heb.... inged Fowl, which is noted to show that it was a supernatural work, whereby God took away from them the use of their Wings, and made them to fall into the hands of the Israelites. like as the sand of the sea.

And he let it fall in the midst of their camp Heb. Of his camp; either Israel's Camp; or God's Camp; for seeing Israel was God's people, and he dwelt among them, their Camp was his Camp. round about their habitations.

So they did eat, aud were well filled: for he gave them their own desire What they desired both for quality and quantity..

They were not estranged from their lust The sense is either, 1. Whilst their greedy appetite yet continued, and was not fully satisfied; before they began to loath it, as they did afterwards, Numb. 11. 20. Or 2. Before they were deprived or destitute of their desired food, whilst they enjoyed it, and were still feeding upon it, as the next clause explains this. God's patience did not wait upon them till that food was spent, but fell upon them instantly.: but while their meat was yet in their mouths,

The wrath of God came upon them, and slew the fattest of them The most healthy and strong, who probably were most desirous of this food, and fed most eagerly upon it, and grew fatter by it, and least suspected their own danger., and smote down the chosen men of Israel.

For all this they sinned still: and believed not his wondrous works.

Therefore their days did he consume in vanity In tedious and fruitless marches hither and thither, sometimes forward, and sometimes backward, which they knew would never bring them in their own persons to their promised and much desired land., and their years in trouble In manifold Diseases, Dangers, Perplexities and Horrors of their own minds and consciences..

When he slew them, then they sought him They prayed to him to deliver them from their deadly dangers; which even Pharaoh frequently did.: and they returned To wit, from their Idols unto the outward worship of God: or being moved with fear they ceased for the present from their grosly wicked courses, which they might easily do without a dram of true repentance, or hearty conversion to God. and enquired early after God Speedily and earnestly sought to God for ease and safety and comfort, as wicked men in such cases frequently do..

And they remembred that God was their rock, and the high God their redeemer They considered that God and God alone had preserved them in all their former exigencies, and that he only could now help them, and not those Idols or Creatures which they had preferred before him, and therefore being driven by absolute necessity they fled to him for relief..

Nevertheless, they did flatter him with their mouth, and they lied unto him with their tongues They made glorious but false professions and protestations of their sincere resolutions of future obedience, if God would spare them..

For their heart was not right with him All their confessions and petitions were but hypocritical and forced, and did not proceed from an upright heart truly grieved for their former offences, and firmly resolved to turn unto the Lord., neither were they stedfast in his covenant They discovered their hypocrisie by their Apostacy from God as soon as their danger was past..

But he being full of compassion forgave their iniquity, Not simply and absolutely, for so it is undeniably certain from the Holy Scriptures that God pardons none but true penitents, such as these were not, but respectively, and so far as not to destroy them at that time which he threatened, and was about to do, as the next words limit and explain it. He remitted their punishment, for iniquity is oft put for the punishment of it. Heb. He expiated their iniquity. He accepted of their attonement, or of their professed repentance so far as to com... ensate it a removal of this outward and present affliction; as he did to wicked... hab upon his hypocritical humiliation, 1 King 2.... 29. And this God does for the encouragement of all true peniten... s, who may hence learn how much greater and better recompences they may expect and shall receive from God. and destroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath But set bounds to i..., and though he chastened them, yet he would not utterly destroy them, as they deserved..

For he remembred that they were... ut flesh Which here notes either 1. The corruption of their natures, which was perpetually inclining them to sin and consequently exposing them to God's wrath, which must needs have consumed them utterly and speedily, if God had let loose his anger upon them. See the same argument used to a like purpose, Gen. 8. 21. Or rather 2. The frailty or infirmity of their natures, as the next clause interprets this; which is such, that if I should not restrain my wrath, I should quickly cut off the body o... this wicked people, and their children with them, whom I have promised to carry into Canaan, Numb. 14. 31.; a wind that passeth away and cometh not again That are quickly cut off, and when once they are dead they never return to this life..

How oft did they provoke him in the wilderness, and grieve him in the desert?

Yea, they turned back and tempted God, and limited the holy one of Israel They limited either 1. God's power, as above, Vers. 19, 20. Or 2. God's will, directing and prescribing to him what to do, and when, and in what manner, and murmuring at him if he did not always grant their particular and various desires..

They remembred not his hand The great and glorious works of his hand on their behalf. nor the day Nor that remarkable and never to be forgotten day, that self same day, as it is called Exod. 12. 41. which God had fixed four hundred years before, Gen. 15. 13. in which God delivered them from their greatest enemy the tyrant Pharaoh. when he delivered them from the enemy.

How he had wrought his signs in Egypt, and his wonders in the field of Zoan.

And had turned their rivers The several branches and streams of the river Nilus, and those many rivule... s which they brought from it. into blood; and their floods that they could not drink.

He sent divers sorts of flies among them, which devoured them Or, destroyed them; which they might do by their cruel and numerous stings, for these flies were doubtless extraordinary in their nature and quantity, and poysonous and hurtful qualities. And the like is to be thought concerning the frogs here following, who also might destroy the people by infecting the air with their stink, and corrupting their meats and drinks.; and frogs, which destroyed them.

He gave also their increase unto the caterpillar, and their labor The herbs and grains which were come up by their care and diligent labour. unto the locust.

He destroyed their vines with hail, and their sycomore-trees Or, wild Fig-trees, which were there in great plenty. Under these and the vines all other trees are comprehended. And this hail and frost did destroy the fruits of the trees, and sometimes the trees themselves. with frost.

He gave up Heb. He shut up as in a prison that they could not escape them. also their cattel to the hail, and their flocks to h... t thunder-bolts.

He cast upon them the fierceness of his anger, wrath, and indignation Other most grievous plagues which were mixed with, and were the effects of his anger and wrath; whereby their miseries were greatly aggravated and distinguished from the afflictions which God sent upon the Israelites in Egypt, which were only fatherly chastisements and the effects of God's love and occasions of their deliverance. and trouble, by sending evil angels among them Heb. the sending (or the operation or effects) of evil Angels, or of the Angels or messengers of evil things, either of the Angels whom God imployed in producing these plagues; or of Moses and Aaron, who were to the Egyptians messengers of evil, and by whom these judgments were sent to and inflicted upon them..

He made a way Heb. He weighed a path or cause-way, (i. e.) He made a most smooth and eaven and exact path as if he had done it by weight and measure, that so his anger might pass swiftly and freely without interruption. The phrase also seems to note the wisdom and justice of God in weighing out their plagues proportionably to their sins, and exercising great severity towards them answerably to their great and barbarous cruelty towards his people. to his anger, he spared not their soul from death (i. e.) He punished them with death or killing plagues, as the next words explain it. but gave their life Or their beasts. So he speaks of the murrain among their cattel. But our Translation seems better to agree with the next foregoing and following passages which plainly speak of the death of persons. over to the pestilence.

And smote all the first-born in Egypt: the chief of their strength Another expression noting the first-born, who are so called, Gen. 49. 3. in the tabernacles of Ham Of the Egyptians, the posterity of Ham, Gen. 10. 6. which title he there gives them to intimate that they were the cursed children of a cursed parent, Ham, Gen. 9. 25. and therefore were proper objects for divine wrath and vengeance..

But made his own people to go forth like sheep, and guided them in the wilderness like a flock.

And he led them on safely, so that they feared not: But it is said that they were sore afraid, Exod. 14. 10. Ans. 1. They were afraid at first, but after Moses had encouraged them they grew bold and secure, one evidence whereof was that they confidently went into the middle of the sea, and passed between the vast heaps of water which were on both sides of them. 2. The meaning may be that they had no just cause of fear: for men are oft said to do not only what they actually do, but also what they ought to do, as Mal. 1. 6. and 2. 7, &c. but the sea overwhelmed their Enemies.

And he brought them to the border of his sanctuary Or, of his holiness, or his holy place; (i. e.) the Land of Canaan, which is so called, Ezra, 9. 8. Zach. 2. 8, &c. as being separated by God from all other Lands, for his people and service, and sanctified by his presence and dwelling in it., even to this mountain Either 1. The Mountain upon which the Tabernacle or Temple stood. Or rather 2. The mountainous Country of Canaan, which is called a Land of hills and valleys, Deut. 11. 11. And the word mountain is oft used in Scripture for a mountainous Country, as Gen. 36. 8. Deut. 1. 7. Ios. 11. 21., which his right hand had purchased.

He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents.

Yet they tempted and provoked the most high God, and kept not his testimonies.

But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow Which either breaketh when it is drawn, or shooteth awry, and so frustrateth the Archers design and expectation. So when they pretended, and both God and men expected obedience and gratitude to their great benefactor, they behaved themselves undutifully and unfaithfully towards him..

* For they provoked him to anger with their high places, and moved him to jealousie with their graven images.

When God heard (i. e.) Perceived or understood, (as hearing is oft used, as Gen. 11. 7. and 41, 15, &c. It is spoken of God after the manner of men. this, he was wrath, and greatly abhorred Israel.

So that he forsook the tabernacle of Shiloh, Which then was placed in Shiloh, from whence as the Israelites fetched the Ark, so God withdrew himself. Whereby he insinuates both God's wonderful condescension and favour to such worthless and wretched creatures, and their stupendious folly and wickedness in despising and sinning away so glorious a privilege. the tent which he placed among men To wit, the Ark, called God's strength, 1 Chron. 16. 11. and the ark of his strength, Psal. 132. 8. because it was the sign and pledge of his strength or power put forth on his peoples behalf..

And delivered his strength f into captivity, and his glory So the Ark is called, as being the Monument and seat of God's glorious presence, and an instrument of his glorious works. into the enemies Namely, the Philistins: of which see 1 Sam. 4. hand.

He gave his people over, also unto the sword: and was wrath with his inheritance.

The fire consumed their young men; and their maidens were not given to marriage Because the young men who should have married them were slain Heb. were not praised, to wit, with Marriagesongs, which were usual at Marriage-Solemnities among the Jews, as appears from Ier. 7. 34. and 16. 9. and 25. 10..

Their priests Hophni and Phinehas and others. fell by the sword, and their widows made no lamentation No Funeral Solemnities; either because they were prevented by their own death, as the wife of Phinehas was, or disturbed by the invasion of the enemy; or so overwhelmed with the sense of the publick calamity that the resentment of their private losses was swallowed up by it See Iob 27. 15. Ezek. 24. 23..

Then the Lord awaked as one out of sleep For God by giving up not only his people but his Ark to the contempt and insolency of the Philistins might seem to be asleep and insensible of his own honour and interest, till by a sudden and unexpected blow he convinced his enemies of the contrary., and like a mighty man that shouteth by reason of wine Whose spirit and courage is revived and inflamed by a liberal draught of generous wine. Which comparison is no more injurious to the Divine Majesty than that of a thiefs coming in the night, to which Christ's second coming is compared, 1 Thess. 5. 2..

And he smote his enemies in the hinder parts With the Disease of the Emerods which was both painful and shameful.: he put them to a perpetual reproach He caused them to perpetuate their own reproach by sending back the Ark of God with their golden Emerods, the lasting monuments of their shame..

Moreover, And as he smot... his enemies for their sins; so he punished his own people for the same cause. he refused the tabernacle of Joseph Either 1. He rejected the Kingdom of the ten tribes, whereof Ephraim was the Head. But this Psalm reacheth not so far as the erection of that Kingdom. Or rather, 2. He would not have his Ark to abide longer in the Tabernacle of Shiloh, which was in the Tribe of Ioseph or Ephraim. See 1 Sam. 6. 12. and 7. 1, 2. Ier. 7. 12, 14, and 26. 6, 9.: and chose not the tribe of Ephraim The same thing repeated in other words after the manner.:

But chose the tribe of Judah Either 1. For the seat of the Kingdom. Or rather, 2. For the seat of the Ark and of God's Worship. Obj. Ierusalem was in the Tribe of Benjamin, Jos. 18, 27 Ans. 1. It was so in part, and part of it was in Iudah, as appears from Ios. 15. 63. To which Tribe Zion belonged by special reason, because David the Head of that Tribe conquered and took it 2. Benjamin after the division of the two Kingdoms was incorporated with Iudah, and is oft comprehended under the name of Iudah., the mount Zion which he loved.

And he built his sanctuary The Temple by Solomon. like high palaces Magnificently and gloriously., like the earth which he has established for ever Not now to be removed from place to place, as the Tabernacle was, but as a fixed place for the Arks perpetual residence, unless the people by their Apostacy should cause its removal..

He chose David also his servant, and took him from the sheep-fold.

From following the ewes great with young By which employment he was inured to that care and diligence and self-denial which is necessary in a King or Governor; and instructed to rule his people with all gentleness and tenderness., he brought him to feed Jacob his people, and Israel his inheritance.

So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands He commends David for the now necessary ingredients of a good Prince. 1. Integrity, whereby he sincerely sought the good and welfare of his people, avoiding and abhorring or those counsels and courses which were contrary thereunto. 2. Skillfulness; whereby he managed all the publick affairs with singular prudence; which is here ascribed to his hands, not because it was seated in them, but because it was acted and discovered by them, and appeared in all his actions or administrations..