8 But he refused,' and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand;

9 There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness," and sin "against God?

10 And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.

11 And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.

12 And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.

/ Prov. 1. 10. m Lev. 20. 10. Prov, 6. 29, 32. 23. 15. Prov. 22. 14. 23. 27.

n 2 Sam. 12. 13. Ps. 51. 4. Jer.

Remarkable beauty, either of men or women, often proves a dangerous snare both to themselves and others; which forbids pride in it, and commands constant watchfulness against temptation that attends it; favour is deceitful, that is deceiving. (2.) We have great need to make a covenant with our eyes, (Job 31. 1,) lest the eye infect the heart. Joseph's mistress had a husband that ought to have been to her for a covering of the eyes from all others, ch. 20. 16. 2. She was daring and shameless in the sin; with an impudent face and a harlot's forehead, she said, Lie with me; having already, by her wanton looks and unchaste desires, committed adultery with him in her heart. Note, Where the unclean spirit gets possession and dominion in a soul, it is as with the possessed of devils, (Luke 8. 27, 29,) the clothes of modesty are thrown off, and the bands and fetters of shame are broken in pieces. When lust has got head, it will stick at nothing, blush at nothing; decency, and reputation, and conscience, are all sacrificed to that Baal-peor. 3. She was urgent and violent in the temptation; often she had been denied with the strongest reasons, and yet as often renewed her vile solicitations. She spake to him day by day, v. 10. Now this was, (1.) Great wickedness in her, and showed her heart fully set to do evil. (2.) A great temptation to Joseph. The hand of Satan, no doubt, was in it, who, when he found he could not overcome him with troubles and the frowns of the world, (for in them he still held fast his integrity,) assaulted him with soft and charming pleasures, which have ruined more than the former, and have slain their ten thousands.

II. Here is a most illustrious instance of virtue and resolved chastity in Joseph, who, by the grace of God, was enabled to resist and overcome this temptation; and all things considered, his escape was, for aught I know, as great an instance of the divine power, as the deliverance of the three children out of the fiery furnace.

1. The temptation he was assaulted with was very strong; never was a more violent onset made upon the fort of chastity than this recorded here. (1.) The sin he was tempted to was uncleanness, which, considering his youth, his beauty, his single state, and his plentiful living at the table of a ruler, was a sin which, one would think, might most easily beset him, and betray him. (2.) The tempter was his mistress, a person of quality, whom it was his place to obey, and his interest to oblige, whose favour would contribute more than any thing to his preferment, and by whose means he might arrive at the highest honours of the court. On the other hand, it was at his utmost peril, if he slighted her, and made her his enemy. (3.) Opportunity makes a thief, makes an adulterer; and that favoured the temptation. The tempter was in the house with him; his business led him to be, without any suspicion, where she was: none of the family were within, (v. 11,) there appeared no danger of its being ever discovered, or, if it should be suspected, his mistress would protect him. (4.) To all this was added importunity, frequent constant importunity, to such a degree, that, at last she laid violent hands on him.

2. His resistance of the temptation was very brave, and the victory truly honourable. The almighty grace of God enabled him to overcome this assault of the enemy.

(1.) By strength of reason; and wherever right reason may be heard, religion, no doubt, will carry the day. He argues from the respect he owed both to God and his master, v. 8, 9. [1] He would not wrong his master, nor do such an irreparable injury to his honour. He considers, and urges it, how kind his master had been to him, what a confidence he had reposed in him, in how many instances he had befriended him; for which he abhorred the thought of making such an ungrateful return. Note, We are bound in honour, as well as justice and gratitude, not in any thing to injure those that have a good opinion of us, and place a trust in us, how secretly soever it may be done. See how he argues, (v. 9,) "There is none greater in this house than I, therefore I will not do it." Note, Those that are great, instead of being proud of their greatness, should use it as an argument against sin; "Is none greater than I? Then I will scorn to do a wicked thing; it is below me to serve a base hist: I will not disparage myself so much." [2.] He would not offend his God. This is the chief argument with which he

13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock rus: he came in unto me to lie with me, and I cried with a *loud voice:

15 And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me and fled, and got him out.

16 And she laid up his garment by her, until his lord came home.

17 And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us came in unto me to mock me: 18 And it came to pass, as I lifted up my voice, and cried, that he left his garment with me, and fled out.

p Prov. 7. 13. q Ec. 7. 26. r Ez. 22.5. great. Ex. 23. 1. Ps. 37. 14. 120. 3. Prov. 12. 19.

strengthens his aversion to the sin. How can I do this? not only, How shall I? or How dare I? but How can I? Id possumus, quod jure possumus-We can do that which we can do lawfully. It is good to shut out sin with the strongest bar, even that of an impossibility. He that is born of God cannot sin, 1 John 3. 9.

Three arguments Joseph urges upon himself. First, he considers, who he was that was tempted. "I; others may perhaps take their liberty, but I cannot. I that am an Israelite in covenant with God, that profess religion, and relation to him: it is next to impossible for me to do so. Secondly, What the sin was to which he was tempted; this great wickedness. Others might look upon it as a small matter, a peccadillo, a trick of youth; but Joseph had another idea of it. In general, when at any time we are tempted to sin, we must consider the great wickedness there is in it; let sin appear sin, (Rom. 7. 13,) call it by its own name, and never go about to lessen it. Particularly, let the sin of uncleanness always be looked upon as great wickedness, as an exceeding sinful sin, that wars against the soul as much as any other. Thirdly, Against whom he was tempted to sin, against God; "Not only how shall I do it, and sin against my master, my mistress, myself, my own body and soul; but against God?" Note, Gracious souls look upon this as the worst thing in sin, that it is against God, against his nature and his dominion, against his love and his design. They that love God, for this reason hate sin.

(2.) By steadfastness of resolution. The grace of God enabled him to overcome the temptation by avoiding the tempter. [1] He hearkened not to her, so much as to be with her, v. 10. Note, Those that would be kept from harm, must keep themselves out of harm's way: Avoid it, pass not by it. Nay, [2.] When she laid hold on him, he left his garment in her hand, v. 12. He would not stay so much as to parley with the temptation, but flew out from it with the utmost abhorrence; he left his garment, as one escaping for his life. Note, It is better to lose a good coat than a good conscience.

V. 13-18. Joseph's mistress, having tried in vain to make him a criminal, now endeavours to represent him as one; so to be avenged on him for his virtue. Now was her love turned into the utmost rage and malice, and she pretends she cannot endure the sight of him, whom a while ago she could not endure out of her sight. Chaste and holy love will continue, though slighted; but sinful love, like Amnon's to Tamar, is easily changed into sinful hatred.

1. She accused him to his fellow-servants, (v. 13-15,) and gave him a bad name among them. Probably, they envied him his interest in their master's favour, and his authority in the house; and perhaps found themselves aggrieved sometimes by his fidelity, which prevented their purloining; and therefore they were glad to hear any thing that might tend to his disgrace, and, if there was room for it, incensed their mistress yet more against him. Observe, When she speaks of her husband, she does not call him her husband, or her lord, but only he; for she had forgotten the covenant of her God, that was between them. Thus the adulteress (Prov. 7. 19) calls her husband the good man. Note, Innocence itself cannot secure a man's reputation. Not every one that keeps a good conscience can keep a good name.

2. She accused him to his master, who had power in his hand to punish him, which his fellow-servants had not, v. 17, 18. Observe, 1. What an improbable story she tells; producing his garment as an evidence that he had offered violence to her, which was a plain indication that she had offered violence to him. Note, Those that have broken the bonds of modesty, will never be held by the bonds of truth. No marvel that she who had impudence enough to say, Lie with me, had front enough to say, "He would have lien with me." Had the lie been told to conceal her own crime, it had been bad enough, yet in some degree, excusable; but it was told to be avenged upon his virtue; a most malicious lie. And yet, 2. She manages so as to incense her husband against him; reflecting upon him for bringing this Hebrew servant among them, perhaps, at first against her mind, because he was a Hebrew. Note, It is no new thing for the best of men to be falsely accused of the worst

it

19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me, that his wrath 'was kindled.

20 And Joseph's master took him, and put him into the "prison, a place where the king's prisoners were bound: and he was there in the prison.

21 But the LORD was with Joseph, and showed *him mercy, and gave him "favour in the sight of the keeper of the prison.

22 And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it.

23 The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD "made it to prosper.

CHAPTER XL.

In this chapter, things are working, though slowly, toward Joseph's advancement I. Two of Pharaoh's servants are committed to prison, and there to Joseph's care, and so become witnesses of his extraordinary conduct, v. 1-4. II. They

dreamed each of them a dream, which Joseph interpreted, (v. 5-19,) and the event verified the interpretation, (v. 20-22,) and so they became witnesses of his extraordinary skill. II. Joseph recommends his case to one of them, whose preferment he foresaw, (v. 14, 15,) but in vain, v. 23.

3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound,

4 And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.

5 And they dreamed a dream both of them, each man his dream din one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.

6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. 7 And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to-day?

8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.

9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;

10 And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe

c. 41. 14. Ps. 105. 18.

extended kindness unto

? Prov. 6, 34, 35. Cant. 8. 6. him. v Ex. 12. 36. Ps. 106. 46. Prov. 16. 7. Dan. 1. 9. Acts 7. 10. to ver. 2, 3. a Neh. 1. 11.

of crimes by those who themselves are the worst of criminals. As this matter here was represented, one would have thought chaste Joseph a very bad man, and his wanton mistress a virtuous woman; it is well that there is a day of discovery coming, in which all shall appear in their true characters. This was not the first time that Joseph's coat was made use of as a false witness concerning him; his father had been deceived by it before, now his master.

V. 19-23. Here is,

1. Joseph wronged by his master. He believed the accusation, and either Joseph durst not make his defence by telling the truth, as it would reflect too much upon his mistress, or, his master would not hear it, or would not believe it, and there is no remedy, he is condemned to perpetual imprisonment, v. 19, 20. God restrained his wrath, else he had put him to death; and that wrath which imprisoned him, God made to turn to his praise; in order to which, Providence so disposed, that he should be shut up among the king's prisoners, the stateprisoners. Potiphar, it is likely, chose that prison, because it was the worst; for there the irons entered into the soul, (Ps. 105. 18,) but God designed to pave the way to his enlargement. He was committed to the king's prison, that from thence he might be preferred to the king's person. Note, Many an action of false imprisonment will, in the great day, be found to lie against the enemies and persecutors of God's people. Our Lord Jesus, like Joseph here, was bound, and numbered with the transgressors,

2. Joseph owned and righted by his God, who is, and will be, the just and powerful Patron of oppressed innocence. Joseph was at a distance from all his friends and relations, had not them with him to comfort him, or to minister to him, or to medjate for him; but the Lord was with Joseph, and showed him mercy, u. 21. Note, (1.) God despises not his prisoners, Ps. 69. 33. No gates or bars can shut out his gracious presence from his people; for he has promised that he will never leave them. (2.) Those that have a good conscience in a prison, have a good God there. Integrity and uprightness qualify us for the divine favour, wherever we are. Joseph is not long a prisoner, before he becomes a little ruler oven in the prison; which is to be attributed, under God, [1.] To the keeper's favour. God gave him favour in the sight of the keeper of the prison. Note, God can raise up friends for his people, even there where they little expect to find them, and can make them to be pitied even of those that carry them captive, Ps. 106. 46. [2.] To Joseph's fitness for business. The keeper saw that God was with him, and that every thing prospered under his hand; and therefore intrusted him with the management of the affairs of the prison, v. 22, 23. Note, Wisdom and virtue will shine in the narrowest spheres. A good man will do good wherever he is, and will be a blessing even in bonds and banishments; for the Spirit of the Lord is not bound or banished, witness St. Paul, Phil. 1. 12, 13.

NOTES TO CHAPTER XL.

V. 1-4. We should not have had this story of Pharaoh's butler and baker recorded in scripture, if it had not been ser

11 And Pharaoh's cup was in my hand; and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand.

12 And Joseph said unto him, This is the interpretation of it: The three branches are three days:

b Prov. 16. 14. 19. 19. e c. 99. 20, 23. d Job 33 15-17. e Dan. 4. 5. ⚫ are your faces evil? f Neh. 2. 2. g c. 41. 15. h Dan. 2. 11, 28. i Judg. 7. 13. k c. 41. 25.

viceable to Joseph's preferment. The world stands for the sake of the church, and is governed for its good. Observe, 1. Two of the great officers of Pharaoh's court having offended the king, are committed to prison. Note, High places are slippery places; nothing more uncertain than the favour of princes. Those that make God's favour their happiness, and his service their business, will find him a better master than Pharaoh was, and not so extreme to mark what they do amiss. Many conjectures there are concerning the offence of these servants of Pharaoh; some make it no less than an attempt to take away his life, others no more than the casual lighting of a fly into his cup, and a little sand into his bread. Whatever it was, Providence by this means brought them into the prison where Joseph was. 2. The captain of the guard himself, who was Potiphar, charged Joseph with them, (v. 4,) which intimates that he began now to be reconciled to him, and perhaps to be convinced of his innocence, though he durst not release him, for fear of disobliging his wife. John Baptist must lose his head, to please Herodias.

V. 5-19. Observe,

I. The special providence of God, which filled the heads of these two prisoners with unusual dreams, such as made extraordinary impressions upon them, and carried with them evidences of a divine original, both in one night. Note, God has immediate access to the spirits of men, which he can make serviceable to his own purposes whenever he pleases, quite beyond the intention of those concerned. To him all hearts are open, and anciently he spake not only to his own people, but to others, in dreams, Job 33. 15. Things to come were thus foretold, but very obscurely.

Observe,

II. The impression which was made upon these prisoners by their dreams; (v. 6,) they were sad. It was not the prison that made them sad, (they were pretty well used to that, and perhaps lived jovially there,) but the dream. Note, God has more ways than one to sadden the spirits of those that are to be made sad. Those sinners that are hardy enough under outward troubles, and will not yield to them, yet God can find out a way to punish; he can take off their wheels, by wounding their spirits, and laying loads upon them.

Observe,

III. Joseph's great tenderness and compassion toward them. He inquired with concern, Wherefore look ye sadly to-day? v. 7. Joseph was their keeper, and in that office he was mild. Note, It becomes us to take cognizance of the sorrows even of those that are under our check. Joseph was their companion in tribulation, he was now a prisoner with them, and had been a dreamer too. Note, Communion in sufferings helps to work compassion toward those that do suffer. Let us learn hence, 1. To concern ourselves in the sorrows and troubles of others, and to inquire into the reason of the sadness of our brethren's countenances; we should be often considering the tears of the oppressed, Ec. 4. 1. It is some relief to those that are in trouble, to be taken notice of. 2. To inquire into the causes of our own sorrow. "Wherefore do I look so sadly? Is there a reason? Is it a good reason? Is there not a reason for

such as I never saw in all the land of Egypt for badness:

20 And the lean and the ill-favoured kine did eat up the first seven fat kine:

21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill-favoured, as at the beginning. So I awoke.

22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

:

23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them 24 And the thin ears devoured the seven good ea rs. And I told this unto the magicians; but there was none that could declare it to me.

25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about "to do.

26 The seven good kine are seven years; and the seven good ears are seven years: the dream is

one.

27 And the seven thin and ill-favoured kine, that came up after them, are seven years; and the seven empty ears, blasted with the east wind, shall be seven years of famine.

28 This is the thing which I have spoken unto Pharaoh what God is about to do, he showeth unto Pharaoh.

29 Behold, there come seven years of great plenty throughout all the land of Egypt:

30 And there shall arise after them seven years of famine; Pand all the plenty shall be forgotten in the land of Egypt; and the famine shall consune the land:

31 And the plenty shall not be known in the land, by reason of that famine following; for it shall be very grievous.

32 And for that the dream was doubled unto

come to the inward parts of them. 29, 45. 2. Rev. 4. 1. 2 Kings 8. 1. rc. 37. 7, 9. $or, prepared of God.

: Prov. 6, 6, 8, 22. 3.

tor, small. ver. 8. Dan. 4. 7. m Dan. o ver. 47. ver. 54. 9 c. 47. 13. heavy. Num. 28. 19. Is. 46. 10. § or, overseers.

of the event, v. 32. Thus has God often showed the immutability of his counsel by two immutable things, Heb. 6. 17, 18. The covenant is sealed with two sacraments; and in the one of them there are both bread and wine, wherein the aream is one, and yet it is doubled, for the thing is certain.

2. Yet the two dreams had a distinct reference to the two things wherein we most experience plenty and scarcity, namely, grass and corn. The plenty and scarcity of grass for the cattle were signified by the fat kine and the lean ones; the plenty and scarcity of herb for the service of man, by the full ears and the thin ones. 3. See what changes the comforts of this life are subject to. After great plenty may come great scarcity; how strong soever we may think our mountain stands, if God speak the word, if will soon be moved. We cannot be sure that to-morrow shall be as this day, next year as this, and much more abundant, Is. 56. 12. We must learn how to want, as well as how to abound. 4. See the goodness of God, in sending the seven years of plenty before those of famine, that provision might be made accordingly. Thus he sets the one over against the other, Ec. 7. 14. With what wonderful wisdom has Providence, that great Housekeeper, ordered the affairs of this numerous family from the beginning hitherto! Great variety of seasons there have been, and the produce of the earth is sometimes more and sometimes less; yet, take one time with another, what was miraculous concerning the manna, is ordinarily verified in the common course of Providence, He that gathers much, has nothing over, and he that gathers little, has no lack, Ex. 16. 18.

5. See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive, v. 29-31. Meats for the belly, and the belly for meats, but God shall destroy both it and them, 1 Cor. 6. 13. There is bread which endures to everlasting life, which shall not be forgotten, and which it is worth while to labour for, John 6. 27. They that make the things of this world their good things will find but little pleasure in remembering that they have received them, Luke 16, 25. 6. Observe, God revealed this beforehand to Pharaoh, who, as king of Egypt, was to be the father of his country, and to make prudent provision for them. Magistrates are called shepherds, whose care it must be, not only to rule, but to feed. V. 33-45. Here is,

I. The good advice that Joseph gave to Pharaoh, which was, 1. That in the years of plenty he should lay up for the years of famine; buy up corn when it was cheap, that he might both enrich himself, and supply the country, when it would be dear and scarce. Note, (1.) Fair warning should always be followed with good counsel. Therefore the prudent man foresees the evil, that he may hide himself. God has in his word told us of

Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass."

33 Now, therefore, let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.

34 Let Pharaoh do this, and let him appoint "officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.'

35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.

36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land " perish not through the famine.

་

37 And the thing was good in the eyes of Pharaoh, "and in the eyes of all his servants.

38 And Pharaoh said unto his servants, Can we find such a one as this is? a man in whom the Spirit of God is?

39 And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art :

40 Thou shalt be over my house, "and according unto thy word shall all my people ** be ruled: only in the throne will I be greater than thou.

41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.

42 And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck:

43 And he made him to ride in the second chariot which he had: and they cried before him, Bow the knee and he made him ruler over all the land "of Egypt.

¶ be not cut of Acts 7, 10. Num. 27. 18. Job 32. 8. Prov. 2. 6. Dan. 4. 8, 18. 5. 11. 10 Ps. 105, 21. be armed, or, kive. z Dan. 6. 3. y Esth. 3. 10. 8. 2, 3, 15. ttor, silk. z Dan. 5. 7, 29. 11 or, tender father. Abreck. a c. 45, 8, 26. Acts 7. 10.

a day of trial and exigence before us, when we shall need all the grace we can get, and all little enough, "Now, therefore, provide accordingly." (2.) Times of gathering must be diligently improved, because there will come a time of spending. Let us go to the ant, and learn of her this wisdom, Prov. 6. 6-8. 2. Because that which is every body's work commonly proves nobody's work; he advises Pharaoh to appoint officers who should make it their business, and to pitch upon some one person to preside in the affair, v. 33. Probably, if Joseph had not advised this, it had not been done; Pharaoh's counsellors could no more improve the dream, than his magicians interpret it; therefore, it is said of him, (Ps. 105. 22,) that he taught the senators wisdom. Hence we may justly infer, with Solomon, (Ec. 4. 13,) Better is a poor and a wise child, than an old and foolish king.

II. The great honour that Pharaoh did to Joseph.

1. He gave him an honourable testimony; He is a man in whom the Spirit of God is; and that puts a great excellency upon any man; such men ought to be valued, v. 38. He is a nonsuch for prudence, There is none so discreet and wise as thou art, v. 39. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning-light, Ps. 37. 6.

2. He put him into an honourable office; not only employed him to buy up corn, but made him prime minister of state, comptroller of the household. Thou shalt be over my house, Chief Justice of the kingdom, according to thy word shall all my people be ruled or armed, as some read it, and then it bespeaks him General of the forces. His commission was very ample, I have set thee over all the land of Egypt, (v. 41 ;) without thee shall no man lift up his hand or foot, (v. 44;) all the affairs of the kingdom must pass through his hand. Nay, (v. 40,) only in the throne will I be greater than thou. Note, It is the wisdom of princes to prefer those, and the happiness of people to have those preferred, to places of power and trust, in whom the Spirit of God is. It is probable, that there were those about the court who opposed Joseph's preferment, which occasioned Pharaoh so often to repeat the grant, and with that solemn sanction, (v. 44,) I am Pharaoh. When the proposal was made, that there should be a corn-master-general nominated, it is said, (v. 37,) Pharaoh's servants were all pleased with the motion, each hoping for the place; but when Pharaoh said to them, "Joseph shall be the man," we do not read that they made him any answer, being uneasy at it, and acquiescing, only because they could not help it. Joseph had enemies, no doubt, archers that shot at him, and hated him, ch. 49. 23, as Daniel, ch. 6. 4.

3. He put upon him all the marks of honour imaginable, to recommend him to the esteem and respect of the people, as