a secret instinct of nature hunt and wind about for the breasts those bottles wherein God hath wonderfully provided milk out of bloud for their nourishment and which he hath made soft thereby fitting them for their tender mouths as likewise that they should know how to draw and suck forth the milk there prepared for them the passages through which the milk issues forth being so ordered that neither the streightnesse thereof should make it too hard for them to draw it forth nor the too great widenesse thereof should endanger the stifling of them by its coming forth too fast and likewise that being grown up a little they should so soon frame their tongues and mouths to speak the words they hear others speak for indeed in regard of these many wonders the tongues of stammering children yea the mouths of sucking infants do most rhetorically speak forth the praises of God before they can speak As for that phrase of ordaining strength Out of the mouth of babes and sucklings thou hast ordained or founded strength either the meaning is that God had firmly determined and ordered it to be inviolably and unalterably so that the glory and praise of Gods strength should be manifested out of the mouth of babes and sucklings and indeed because whatever discovers the strength of God tends to his glory and praise therefore Gods glory and strength are often joyned together in the Psalms as Psal 29.1 give unto the Lord glory and strength and so often elsewhere and these very words are render'd by the Septuagint as they are also cited by our Saviour Matth. 21.16 Out of the mouth of babes and sucklings thou hast perfected praise Or else God is said to have ordained strength by the praise that redounds to God out of the mouths of young infants in relation to those following words because of thine enemies that thou mightest still the enemy and the avenger namely to imply that there is strength enough in the mouths of poor feeble infants to stop the mouths or to confound all the proud Atheists in the world that deny the power of Gods all-ruling providence for these are they that are here called Gods enemies to wit because their wisedome yea their whole lives are nothing else but a continuall enmity against God and the avenger either because not believing the providence of God they mind only the revenging of themselves upon their enemies or because such Atheisticall wretches do hate God and seek as it were to dethrone God and being fighters against God are usually also bloudy persecutours of his servants and are ever thirsting to be revenged on them for any deadly and much incensed enemy is usually called an avenger in the Scripture as we may see Psal 44.16 This I take is the proper meaning of this place Yet there is another Exposition that hath much probability in it to wit that God doth usually chuse to glorifie himself by weak and simple and despised people whom he tearms here babes and sucklings as Christ also tearms them Matth. 11.25 thou hast hid these things from the wise and prudent and hast revealed them unto babes rather then by the great learned and wise men of the world and that the Lord doth this that he might still the enemy and the avenger that is that he might confound all the wicked enemies of God and his people as when he caused the Gospel to prevail in the world by such simple and such mean men and when he reveals the wisedome of God to such rather then others this is sufficient to confound the great and wise men of the world according to that of the Apostle 1 Cor. 1.27 God hath chosen the foolish things of the world to confound the wise c. And this they say David might alledge to answer why he should undertake to set forth the praise of God which in the foregoing verse he had implyed was inexpressible to wit because God is wont to glorify himself by babes and sucklings Which makes some also incline to think that David composed this Psalm in his younger years when he kept his fathers sheep and so admires that God should imploy such a babe as he was in setting forth his praise and to make this the more probable they observe that vers 3. he sets forth the glory of the heavens as they glitter in the night season when he used to watch his flocks making mention of the moon and stars not of the Sun and vers 7. speaking how all the creatures are put under mans subjection he reckons the sheep first But however for our Saviours applying of these words Matth. 21.16 to the Acclamation that was made to Christ by children and others of the common sort of people that cryed Hosanna to him as he rode into Jerusalem I conceive the drift thereof was to imply that if Gods all-ruling Providence was magnified as David said by the mouths of babes and sucklings it need not then seem strange that God should by his Providence stir up those children despised people to give that Testimony to him the promised Messiah even to the confusion of the Scribes Pharisees that were the enemies and persecutours of Christ his Gospel and disciples Yet there are some I know that hold that David did prophetically in these words foretell how by the acclamation and Testimony of such despised ones Christs glory and kingdome should be promoted to which purpose they shew that in those words thou hast ordained strength by strength may be meant a strong and firm kingdome as elsewhere it is namely Psal 86.16 give thy strength unto thy servant and again Psal 110.2 The Lord shall send the rod of thy strength out of Zion Vers 3. When I consider thy heavens the work of thy fingers the moon and the stars which thou hast ordained That is which received their being at thy command and were by thy appointment disposed of and ordered according to their severall places and motions and influences As for the first clause by the work of thy fingers there is meant I conceive the work of thy hands as the heavens are called Psal 102.25 yet the most Expositours encline to think that by tearming the heavens the work of Gods fingers or his finger-work may be implyed both with what facility and with what curiosity God made the heavens that which is made with the fingers requiring art rather then strength as we see in arras tapestry and all embroidered works whereto the heavens are here compared Vers 4. What is man that thou art mindfull of him and the son of man that thou visitest him As if he had said Because the heavens the moon and stars are such glorious creatures above that which is in man or rather because by the glory of these heavenly bodies we may clearly see how infinitely glorious the Lord is that made them and that hath taken them to be his dwelling-place therefore when I consider thy heavens c. then think I What
therefore is this added to the praise of the beauty of her lips that her voice and speech is comely But I say hereby is meant the gracefulness and loveliness of the language and speech of Gods people as it is said particularly of the praises that they daily give to God that they are pleasant and comely Psal 147.1 Thy temples are like a piece of a Pomegranate within thy looks That is Thy temples under which the cheeks may be included too that are joyned to the temples are beautiful and ruddy and so appeare thorough thy locks which hang upon them see the Note above vers 1. Even the outward rinde of the Pomegranate is often in some parts of it especially of a reddish colour whence it was as some conceive that the Pomegranates in the high Priests Ephod were ordered to be made of purple and of scarlet Exod. 28.33 and therefore the words may referre to this But yet because it is said Thy temples are like a peice of a Pomegranate to wit when it is cut asunder therefore I rather think the comparison is taken from the glorious rosey-redness of the inside of the Pomegranate when it is cut or broken in pieces However because the temples and cheekes are the seates of modesty and shamefacednesse and are thereby frequently died with a comely blush therefore by these temples and cheekes of the Spouse may be meant the reverend and modest face of the Church the discreet humble and modest conversation of Gods people who are full of love and good workes as a Pomegranate is of ruddy kernels fearing to doe or speake any thing that is not seemly for them and blushing through shame when they have failed and who being quickned by the same Spirit and adhering to their Pastors doe much set forth the Churches beauty Yet some by these temples and cheeks of the Church doe againe understand the Preachers of the Gospel who are most conspicuous in the Church and in regard of their ministry her greatest ornament Yea and some not without good probability doe understand it of the Ruling Elders and Ecclesiasticall Governours who lie hid amongst the people as the temples doe within the locks and may the better be compared to a piece of a Pomegranate that is in Physick of great use for the restraining and healing of sundry diseases not only because this Aristocratical Government in the Church doth notably resemble the many goodly kernels that are united together in a Pomegranate but also especially because the chiefe work of these Officers is to be healers in the Church to restraine and cure all dissolutenesse and sinfull distempers amongst the people Vers 4. Thy neck is like the Tower of David builded for an armory That is streight and round strong and beautifull and high lifted up above the rest of her body as that Tower of Davids was above the rest of the City And by this Tower of David may be meant either that strong hold of Zion which he took from the Jebusites and which it seems he enlarged and fortified See the Note 2 Sam. 5.9 or rather that great Tower which David built at the end of his house for a Castle of defence mentioned Neh. 3.25 26 27. and which is also there ver 19. called the armory for which see the Note upon that place to which some conceive the Prophet doth allude in calling the Church Mic. 4.8 the tower of the flock But now by this neck of the Church 1. Some do again understand the Preachers of the Gospel by whom spiritual food is conveyed to the rest of the body for their nourishment and who do by strength received from Christ hold forth Christ amongst the people even as the neck by strength received from the head doth bear up the head and may well be compared to the Tower that David built for an armory because they are in their places as in a watch-tower men eminent above others for their imployments and for their graces and because they are appointed of God for the defence of the Church and for the subduing of all that oppose themselves to the obedience of Christ 2 Cor. 10.4 5 6. and are as a spiritual armory from whence the people are to furnish themselves with all things requisite for the well managing of their spiritual warfare 2. Others by this neck of the Church understand the doctrine of life given us by the inspiration of the Spirit of God in the Scriptures whereby the Church doth excell in wisdom all the wisdom of the wise men of the world and whence the people of God may be furnished with the whole armour of God as the Apostle cals it Eph. 6.13 to make them more then conquerors over all their spiritual enemies 3. Others do best I think understand hereby that most eminent grace of faith which knits Christ and the faithfull together as the neck doth the head and the body Joh. 17.20 21. together with the fruits thereof as namely obedience to Christ as our Lord and King called the obedience of faith Rom. 16.26 whereby believers do willingly submit their necks to the yoke of Christ and to bear stoutly whatever afflictions God is pleased to exercise them with but will not yield to be servants and slaves to Satan and sin and likewise their invincible courage and constancy their fortitude and holy boldnesse whereby they fight the good fight of faith and against which all the gates of hell are not able to prevail Whereon there hang a thousand bucklers c. That is a huge multitude of bucklers a definite number being put for an indefinite All shields of mighty men that is fit for the use of Princes and great Commanders in the warre or rather shields that had been hung up there by great souldiers such as were Davids Worthies who were men famous for their strength and valour and are several times called Davids mighty men see the Note 2 Sam. 23.8 and had it seems a house that was for their meeting oâ— for their armory or some such like service which was called the house of the mighty Neh. 3.16 to wit either the bucklers and shields which they had taken from their enemies which were hung up as trophies of their victories or else those which themselves had used in the war and had hung up there as the monuments of their valour and the service they had done for their Country in which regard some think that is spoken of the Souldiers in Tyre Ezek. 27.11 They hanged the shield and helmet in thee they set forth thy comelinesse Some conceive that the weapons of warre kept in this armory were afterwards removed by Solomon into the Temple because the speares and shields wherewith Jehoiada the high Priest armed the Levites for the destroying of Athaliah are called King Davids speares and shields 2 Kings 11.10 But that is altogether uncertain However this I conceive is cleare that having compared the Spouses neck to the tower of David in allusion to the
there was no end of his groanings and complaints Some think also that the mention that is here made of crying day and night is with reference to Christs praying by night in the garden and by day on the Crosse whereas doubtlesse the meaning is only that he cryed unto God incessantly both by day and by night Nor must this be restrained to verbal and vocal praying but must also comprehend the inward desires and groanings of his soul and spirit Nor doth this complaint of Gods not hearing the Lord Christ contradict what Christ himself said Ioh. 11.42 I knew that thou hearest me alwaies For there were two sorts of desires and cryes in Christ the one of his deliberate and absolute will which were alwaies consonant with the will of God and these God alwaies heard whence it is said Heb. 5.7 that when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared and vers 24 of this Psalm when he cryed unto him he heard but then the other were the desires of nature in him the cryes as I may say of his sensitive will as that he might not tast of the cup of death which it is no wonder though his Father heard not since himself never gave any full consent thereto Vers 3. But thou art holy O thou that inhabitest the praises of Israel That is Thou art pure and so infinitely gracious just and faithfull never failing to doe good and to make good thy promises O thou that constantly and without any intermission dost dwell and rule as a king amongst thy people Israel giving them thereby continuall cause to praise thy name And this may be here added either as a farther aggravation of his misery that his prayers should be disregarded by a God so holy that doth so constantly give his people cause to magnifie his name or else rather by way of checking himself for complaining and to imply that if God heard not it was his fault not Gods and that he might encourage himself to wait upon God in hope of a gracious answer who was so holy and that did so constantly fill the mouths of his people with his praises For indeed God is here said to inhabit the praises of Israel either 1. because the Sanctuary the place of Gods speciall presence was the chief praise and glory of Israel or rather the place where the Israelites did meet together to praise God our holy and our beautifull house where our fathers praised thee is burnt up with fire saith the Church of the Temple Esa 64.11 or 2. because the Lord dwelt amongst a people that were constantly imployed in this work of praising his name by reason that he gave them dayly occasion so to doe as is more fully set forth in the two following verses or 3. because God was continually in the mouths of his people when they were imployed in advancing his praise Vers 6. But I am a worm and no man c. That is I am scorned and despised and by every base wretch trampled under foot without any respect or pity and so am esteemed and used more like a worm then a man This was verified in Christ when they preferred Barabbas a robber and a murtherer before Christ in regard whereof he became not only lower then the Angels Heb. 2.7 but also lower then man And this also may be alledged as tending to his encouragement as well as the setting forth of his low condition implying that surely that God who was so compassionate to all that are in misery would pity him that was in such extremity of misery See the Note Job 25.6 Vers 7. All they that see me laugh me to scorn c. Besides that these words all that see me do set forth how generally he was derided they do also covertly strike at the inhumanity of his enemies that were so far from condoling him when they saw his misery that on the contrary they did then insult over him and laugh him to scorn whereas men are wont to compassionate the worst of malefactours when they see them suffer they shoot out the lip that is they make mouths at me they shake the head to wit by way of derision see Matth. 27.39 see also the Note Iob 16.4 Vers 8. He trusted in the Lord that he would deliver him let him deliver him seeing he delighted in him Neither did Davids nor Christs enemies intend by these taunting words that God was not able to deliver him but that God would not doe it and that hereby his hypocrisie and folly would be discovered in his former boasting of his peculiar interest and confidence in God Vers 9. Thou didst make me hope when I was upon my mothers breasts The meaning of these words may be only this that from his childhood he had hoped in God see the Note upon a like expression Job 31.18 Or if they be limited strictly to the time when he first hung upon his mothers breasts it must be taken as a figurative expression of the common dependance of all the creatures upon God which may be tearmed a hoping in God as all creatures are said to wait upon God Psal 145.15 and the young ravens to cry to God Psal 147.9 Or else the drift thereof may be to imply that Gods providence over him in his tender infancy was such as might have made him even then to hope in God had he been then capable of it or at least that by that which was then done for him he might be taught in after-times to hope in God And it may well be that understanding these words as spoken by Christ they might have speciall reference to his deliverance in his infancy from Herod Vers 10. I was cast upon thee from the womb To wit because all that can be done for a poor infant would avail nothing if God did not by his speciall Providence preserve it and provide for it Vers 11. Be not far from me for trouble is near c. He pleads the nearnesse of his trouble because in such extremities God is wont to come in to the help of his servants And understanding this of Christ it may be meant either of the nearnesse of his trouble when he was to be delivered up to his enemies of which he spake Matth. 26.45 behold the hour is at hand and the Son of man is betrayed into the hands of sinners or rather of the near approach of his death because indeed it is evidently his Passion on the Crosse that is described throughout the Psalm as we may see vers 1.7 8 16 17 18. Vers 12. Strong bulls of Bashan have beset me round Because in Bashan there were very rich and fat pastures and so the breed of cattel there was fat and bigge and their bulls in particular strong and furious yea perhaps the inhabitants of that countrey were many of them men of a gigantine stature as appears by Og
not able to give full contentment to a mans mind or support to his heart at least in all conditions afflictions But thy commandement is exceeding broad to wit in that 1. it comprehends infinite incomprehensible treasures of wisedome knowledge nothing pertaining to holinesse or happinesse is wanting in it nothing requisite for the direction of all men in all conditions neither is it possible to expresse the innumerable benefits which it yields to those that enjoy it and 2. it is to be an eternall rule of truth righteousnesse unto the Church according to that Matth. 24.35 Heaven earth shall passe away but my words shall not passe away when all earthly things shall fail men the word shall still be a sure counsellor and comforter to them it shall support them in all afflictions even unto death and the comforts thereof shall abide with them for ever Vers 98. Thou through thy commandements hast made me wiser then mine enemies c. To wit not only because thereby he became wise unto salvation which is the only true wisedome far above the worldly wisedome of his enemies but also because this wisedome of walking in Gods waies was more prevalent to preserve him then the craft policy of his enemies was to insnare destroy him And observable it is that the great politicians in Sauls Court that were advanced to high places for their great wisedome subtilty were of the chief of those enemies of whom David here professeth that he excelled them in wisedome For they are ever with me that is thy commandements are rooted in my heart I do alwaies think meditate on them make them my Rule in all things Vers 99. I have more understanding then all my teachers Through Gods abundant grace the faithfull do many times outstrip their godly teachers in knowledge piety Yet because David spake not this by way of boasting but to set forth the great benefit of being taught out of Gods word it is not improbably thought by some Expositours either that David spake this of those that had instructed him in humane learning meaning that from the word of God he had learnt wisdome farre excelling that which they had taught him or else of those that were publick teachers in the Church but yet were in those corrupt daies of Saul carried away as well as others with the common iniquity of the times and haply in their very teaching complyed with the humours of Saul his princes and courtiers Vers 104. I hate every false way That is every way of errour sin for these are called false waies both because they are not agreeable to the word of truth and likewise because they will surely deceive those that expect any good from them Vers 108. Accept I beseech thee the free-will-offerings of my mouth c. That is say some Expositours the vows and promises before mentioned that he would keep Gods laws such as that vers 106. I have sworn I will perform it that I will keep thy righteous judgements But it is rather meant of his prayers praises the Psalms which he composed sung to the praise of God which are tearmed the calves of our lips Hos 14.2 see the Notes also Psal 50.14 15. And it may well be that in this request he had respect unto his exile desiring that seeing in that regard he could not offer any other sacrifices God would therefore accept of these free-will-offerings of his mouth Vers 109. My soul is continually in my hand That is My life is continually in danger The expression seems to be taken from the condition of souldiers in battel who may well be said to have their soul in their hands because they are in such continuall danger that unlesse they secure themselves by a strong hand they are but dead men But see the Notes Judg. 12.3 Job 13.14 Vers 111. Thy testimonies have I taken as an heritage for ever To wit as chusing esteeming them above all things whatsoever See the Note Deut. 33.4 Vers 113. I hate vain thoughts c. That is I hate not only the doing but even the very thinking of evil though I cannot wholy keep such thoughts out of my mind yet I hate resist them But because the following clause but thy law do I love is added as in opposition to this therefore the most of Expositours do particularly understand this of all humane inventions wherewith men merely out of their own carnal reason might think to serve please God or might flatter themselves in any way not truly agreeable to Gods word and that these they are which David here professeth were hatefull to him that because he only made the law of God the rule of his life Vers 116. Vphold me according to thy word that I may live c. That is Uphold preserve me alive maugre the rage of mine enemies or uphold me in faith and piety comfort that so my soul may still be quickned with the grace cheared with the comforts of thy spirit And to the same purpose is the following verse Hold thou me up and I shall be safe c. Vers 118. Thou hast troden down all them that erre from thy statutes c. To wit though they were never so high did never so proudly exalt themselves against thee for their deceit is falsehood that is either 1. the shews of piety wherewith such men deceived the world are false and counterfeit or rather 2. there is nothing but falsehood in their fraudulent practises wherewith they seek to ruine Gods faithfull servants which must needs therefore make them hatefull to God who is a God of truth herein David might have respect to the false slanders which his enemies raised against him or 3. all the subtle devices wherewith they seek to prevail against the faithfull do usually fail them and come to nothing themselves being often taken in the snares which they layd for others or 4. which most Interpreters do pitch upon the imaginations carnall confidences wherewith they flatter themselves to the deceiving of their own souls either concerning any good they expect in their waies of wickednesse or concerning their hopes of securing themselves escaping the judgements of God prove alwaies in the conclusion lying vanities However the Psalmists drift here in adding this concerning the dreadfull end of wicked men is to imply that for this partly he was the more carefull not to doe as they did but to study Gods law that he might walk in his waies trust in his goodnesse as is more evident in the following verse Vers 119. Thou puttest away all the wicked of the earth like drosse c. That is Though wicked men live a while mingled amongst thy faithfull people as drosse is with gold silver yet at last thou art wont to take them away even the greatest as well as the meanest as drossy worthlesse things that so thy Church may be the
and Revel 1.16 wherein the high praises of God in giving his son for mans Redemption are set forth and thereby men are subdued unto God or 3. of the saints judging the world together with Christ at the day of judgement the sword being a sign of judiciary power Vers 7. To execute vengeance upon the heathen c. It is hard to conceive how this can be applyed to the subduing of the heathen by the preaching of the Gospel though some tearm it a holy revenge to seek the eternall salvation of implacable enemies and others refer us to that of the Apostle 2 Cor. 10.6 having in a readinesse to revenge all disobedience And indeed because of this passage I conceive the whole place is rather to be understood of the Churches outward victories for which see the foregoing Note Vers 8. To bind their kings with chains c. This as is noted before some understand of bringing the greatest under the yoke of Christ which at first they count as bonds and fetters see the Note Psal 2.3 and others of the saints passing that judgement with Christ at the last day Matth. 22.13 Bind him hand and foot and take him away and cast him into outer darknesse But see the Notes above vers 6 7. Vers 9. To execute upon them the judgement written c. That is say some Expositours decreed by God or rather the judgment which God in his written word hath enjoyned them to execute or foretold they should execute which some refer to that Deut. 7.12 when God gave them that charge concerning the Canaanites thou shalt smite them and utterly destroy them thou shalt make no covenant with them nor shew mercy unto them and others to that more generall prediction concerning the destruction of the Churches enemies Deut. 32.43 Rejoyce O ye nations with his people for he will avenge the bloud of his servants c. However observable it is that hereby they were bound up not to proceed otherwise against the worst of their enemies then according to the rule of Gods written word And there might be also in these words an allusion to the old custome in courts of judicature of writing down the sentence the court had determined should be executed upon malefactours which was accordingly read out of that writing they had before them when sentence was pronounced against them This honour have all the saints that is all the people of God have the honour of doing what is before mentioned to wit of destroying the Lords their implacable enemies This I conceive is the plain meaning of the words though others I know do understand this according to their different exposition of the foregoing passages of the honour of subduing men by the word and of sitting with Christ on thrones to judge the world PSALM CL. Vers 1. PRaise God in his Sanctuary praise him in the firmament of his power Divers waies this may be understood as that the people of God are hereby stirred up to praise the Lord who had his habitation both in the Temple below in the heaven above or that in the first clause the people of God in the Temple are called upon to praise God in the second the angels in heaven and as some think all the heavenly lights besides or that in the first clause the Israelites in the Temple are excited to praise God in the second all men that are within the compasse of the firmament to wit all men throughout the world But I rather understand it thus Praise God in his Sanctuary that is Praise him for his Sanctuary to wit for his vouchsafing to dwell there amongst his people and to reveal himself there to them in his ordinances or by his Sanctuary may be meant the heaven for which see the Note Psal 20.2 And then what is said in the first clause is repeaâ—ed again and explained in the second praise him in the firmament of his power that is praise him for that glorious work of the firmament wherein there is such a clear and stupendious discovery of his infinite power and from whence he doth also by his mighty acts declare the absolute power that he hath over all his creatures Vers 4. Praise him with the timbrel and dance See the Note Psal 149.3 Vers 6. Let every thing that hath breath praise the Lord. That is every living creature Yet many learned Expositours conceive that as often in Scripture by all flesh is meant all men so here by every thing that hath breath is meant every living man And so say they in the close of the Psalms there is an intimation given that the time was coming when the Gentiles should sing these Psalms of praise to God as well as the Jews And indeed this expression of every thing that hath breath for all men seems thus also to be used both Deut. 20.16 and Josh 11.11 ANNOTATIONS Upon the Book of PROVERBS CHAP. I. Vers 1. THe Proverbs of Solomon c. The first six verses here contain the Inscription of this Book accordingly in these first words we are told 1. what the chief subject of this Book is to wit Proverbs or as some translate it Parables certain choice divine master-sentences called by other writers axiomes and apophthegms for which see also the Notes Numb 21.27 23.7 2ly who was the authour of it Solomon who was wiser then all men 1 King 4.31 so that here we are admitted to hear his wisdome which to hear the Queen of Sheba came from the uttermost parts of the earth Math. 12.42 Indeed though all Expositours agree that the Proverbs in this book are the chief of those three thousand which it is said Solomon spake see the Note 1 King 4.32 yet many think that this book was not composed by Solomon himself but by some other holy man of God who gathered these Proverbs out of the writings of those that had taken them from Solomons own mouth as he spake them so digested them into a book as now we have them But because 1. it is probably thought by most that the nine first chapters which contain an Introduction to the Proverbs were written by Solomon 2. that which is said Chap. 25.1 These are also Proverbs of Solomon which the men of Hezekiah King of Iudah copied out may seem to imply that the former Proverbs from the begining of the 10. to the end of the 24. chapter were not only Solomons but also written by Solomon himself I see not why we should question but that the book it self was of Solomons composing though it seems it was afterwards enlarged by some other long after Solomons daies However observable it is that this is the first book of the Scripture that hath the authours name prefixed to it which is done to make men prize it the more to which end also the following words are added that he was the son of David king of Israel so not only both a prophet the son of a