It, for which offence he was (as his brother had been before him) punished with sudden death.

Shelah, the third son, being as yet too young for marriage, Judah desired his daughter-in-law Tamar to retire to her father's house, and there remain a widow, till his son became a proper age, at which time he would make him her husband.

Tamar obeyed her father-in-law's commands, and waited till Shelah was come to man's estate; but finding no signs of his intending to fulfil his promise, she determined on revenge for her disappointment, which she effected by the following stratagem.

Shuah, Judah's wife, had been some time dead, and as soon as the usual time of mourning was expired, he went, accompanied by a particular friend, to Timnath, in order to participate of the accustomed amusements of sheep-shearing.

Tamar, having received previous intelligence of his intended excursion, and the time of his going, threw off her widow's habit; and dressing herself like a courtesan, she threw a veil over her face, and then placed herself between two ways through one of which she knew Judah must necessarily pass in his road to Timnath.

As soon as Judah saw her he took her to be what she appeared, and accordingly, in a very familiar manner, paid his addresses to her. Previous, however, to any farther intimacy, she insisted upon having some reward for her compliance, which he readily agreed to, and promised to send her a kid; but she having a farther design upon him, demanded a pledge for the performance of his promise, which was, his signet, his bracelet, and his staff. Judah readily complying with this request, they retired together, the consequence of which was that Tamar soon after proved with child.

Agreeably to the promise made by Judah to Tamar, previous to their intercourse, the former sent his friend Hinah (for that was his name) with a kid to redeem his pledge; but when he came to the place the woman was gone, nor could he, upon the strictest inquiry, learn that any such person as he described had been ever there. This circumstance greatly perplexed Judah, who, upon cool reflection, thought it most prudent to let her go with the pledges, fearing, if he should make farther search after her, it might injure his reputation.

About three months after this Judah received intelligence that his daughter-in-law had played the harlot, and that she was certainly with child. Enraged at her incontinence, he ordered her to be brought forth, and, according to the laws of the country, publicly burnt.‡

Tamar, instead of being alarmed at this dreadful sentence pronounced against her, only sent the pledges to Judah, and with them this message: "That the man to whom those belonged was the very person by whom she was with child."

Judah, struck with confusion at the sight of the pledge he so well knew, and reflecting on the injury he had done Tamar in not fulfilling the promise of giving her his son in marriage, he acknowledged her to be less culpable in the whole affair than himself. She hath," said he, "been more righteous than I."|| Tamar's ends were answered in this stratagem, for Judah immediately took her home to his house, but never after had any intercourse with her.

When the time of Tamar's delivery came, she was brought to bed of twins, whose births were attended with these singular circumstances. One of them having put

* That veils were not peculiar to harlots, but worn by the most modest women in those times, there is not the least doubt: yet as harlots were not then allowed to enter into cities, they usually sat in the public ways, and covered their faces with a veil, in order to conceal their infamy; and some assert that the veils they wore differed from those used by modest women. Tamar assumed that character, most probably, to engage Shelah, who was her betrothed husband, and who she might expect would come with his father; but, being disappointed of him, she gratified Judah, in order to be again taken into the family.

The word here translated a signet should have been a ring, which ornaments were then worn according to their different ranks. At that time there could be no occasion for signets, it being most probable that writing was not then known. By the word bracelets is generally understood a girdle of twisted silk, which either hung from the neck, or was fastened round the waist somewhat in the form of a child's sash.

It may appear strange that Judah should have such authority as to order this punishment to be inflicted on his daughter-in-law Tamar. But it is to be observed that the ancients supposed every man to be judge or chief magistrate in his own family; so that, though Tamar was a Canaanite, yet, as she married into Judah's family, and brought disgrace upon it, she necessarily lay under the cognizance of him, who may be supposed, from what followed, to have suspended the sentence, till he had made farther inquiry into the

nature of her offence.

He does not say Tamar was more holy or chaste, but more righteous or just; that is, Judah, not keep. ing his promise in marrying her to Shelah, provoked her to lay this trap for him, resolving since he would not let her have children by Shelah, she would have them by him. Thus, though she may be deemed more wicked in the sight of God, she appeareth more just in the opinion of Judah.

forth his hand, the midwife immediately tied around it a scarlet thread, in order to distinguish him as the first-born; but the child having withdrawn its hand, the other made its way, and came first into the world. This occasioned his name to be called Pharez, which signifies "breaking forth:" the other was called Zarah, which implies "he ariseth," alluding to the sign he gave of his coming, by putting forth his hand.

What farther circumstances occurred, after this, relative to Tamar, we are not informed; but it is reasonable to suppose that she continued the remainder of her life in the house of Judah, and that she lived the whole time in a state of widowhood. Having, with the sacred historian, mentioned the before-mentioned particulars elative to Judah and his family, we shall, in like manner, now resume the history of Joseph, and relate the various adventures and enterprises that befell him during his residence in Egypt.

From the time that Joseph had first admission into Potiphar's family, he conducted himself with the greatest diligence and fidelity. By his faithful services he so obtained the favor of his master, that, after some time, he not only dismissed him from every laborious employment, but made him superintendent of his whole property, and committed the charge of his house solely to his care and direction.

Joseph being then appointed principal manager of his master's affairs, both within doors and without, the Lord was pleased to bestow a blessing on the house of the Egyptian; who, by means of Joseph, flourished exceedingly, and being sensible of the cause of his very singular success, daily increased in his good offices toward his faithful servant.

Thus circumstanced, Joseph had reason to hope for a comfortable life, though sold to slavery; and to expect, in time, his liberty, as a reward for his truth and fidelity. But it pleased the Almighty farther to exercise his faith and patience, in order to prepare him for a still brighter display of his grace and goodness toward his chosen people.

Joseph was now about twenty-seven years of age, of a comely form, beautiful complexion, and winning deportment. These united charms not only engaged the atten tion, but also excited the love of his master's wife, who, when all tacit tokens to draw the youth into an indulgence of her unlawful flame failed, was so fired by her eager passion, that she broke through every rule of decency, and, in plain terms, courted him to her bed. But how great was her surprise when, instead of a ready compliance, as she probably expected, she found herself not only denied, but likewise severely reprimanded for her dissolute and illegal passion! Behold," said he, "my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand. There is none greater in this house than I; neither hath he kept back anything from me, but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?"*

But this repulse, sufficient to have filled with shame a mind not entirely lost to honor and virtue, had no effect on this lewd woman, who determined still, if possible, to obtain her ends. After making several other fruitless attempts, at length a favorable opportunity offered for accomplishing her wishes. It happened one day that Potiphar was engaged abroad on some particular business, and all the servants, except Joseph, were employed about their work in the adjoining fields. In the course of the day (having properly prepared herself for the purpose) Joseph's mistress called him to her apartment, which he had no sooner entered than she addressed herself to him in a language calculated to steal the soul from virtue, and melt the coldest continence into the warmest desires. But Joseph's integrity was not to be shaken. Though her arguments were enforced with all the blandishments of art, they made

*This answer was truly noble, and is highly worthy of imitation: it speaks a mind whose passions are in subjection to the ruling principle of reason and conscience; a mind that had the most delicate sentiments of honor, and the most lively impressions of religion. His honest heart startles at the thought of committing so foul a crime as adultery; and the ingratitude and breach of trust with which it would have been accompanied in him, present it to his mind in the blackest colors; so that these virtuous sentiments concurring with his awful reverence of the Supreme Being, who beholds and judges all the actions of the sons of men, enabled him to repel this violent assault with the utmost horror and indignation. This is an example of the greatest probity and inflexible integrity; an example worthy of the highest commendation. Joseph was then a servant in a strange country; he was tempted by an imperious woman: if he complied, he would be sure of concealment and rewards; he would be sure to enjoy his place, and be advanced; if he resisted, he must expect to be accused and treated as a criminal, be deprived of his place, of his liberty, of his fame, and perhaps of his life too. These are weighty considerations; but he prefers chains, ignominy, and even death itself, to the crime of committing so heinous an action, and sinuing against God.

not the least impression on him. On the contrary, he again expostulated with her on the heinousness of the crime, begging her not to desire him to commit an act which must be destructive to him and disgraceful to her. But all his reasonings were of none effect: instead of her passion being allayed it was farther inflamed, and at length, breaking through all decency, she caught him by his cloak, and attempted to compel him to compliance. He struggled with his mistress for some time, and finding he had no other way of escaping, he slipped himself from his garment, which he left in her hand, and precipitately fled.

Fired with resentment at the supposed indignity, and fearful of the disgrace that would attend the discovery of her shameful passion, she resolved to shield herself by laying a malicious accusation against Joseph. Accordingly, she began by making a most horrid outcry, which immediately brought in all the servants who were within hearing to her assistance. As soon as they entered the room she showed them Joseph's cloak, and at the same time thus vehemently exclaimed: "See," said she, "he hath brought in a Hebrew unto us to mock us: he came in unto me to lie with me." And farther to engage them in her cause when the affair should come to examination, she craftily added: "And I cried with a loud voice, and when he heard it, he left his garment with me and fled." Having then prepared the servants to confirm her declaration, she laid the cloak by her, in order to produce it as an evidence against Joseph when his master should return.

By the time Potiphar came home she had dressed up the story so well, and expressed the pretended indignity put upon her by the Hebrew servant (as she called him) with such an air of resentment, that he made no doubt of the truth of her tale. The credulous husband, little suspecting his wife's treachery, was particularly prepossessed with the circumstance of the cloak, and therefore, without making the least inquiry into the merits of the cause, immediately committed Joseph to the king's prison.

Though the innocent Joseph was thus persecuted, in consequence of his base and treacherous mistress, and was thereby bereft both of friends and relations, yet he was not without that divine Friend who had hitherto protected him. He had not been long in prison before his virtuous and obliging deportment gained him the peculiar favor of the keeper, insomuch that he not only intrusted him with the management of the affairs belonging to the prison, but also with the custody of the prisoners themselves.

Some time after Joseph's confinement, it happened that two persons of note (namely, the king's cup-bearer and his chief baker) were, for some offence or other,† committed to the same prison, and being delivered to the care of Joseph, he attended them in person, and by that means an intimacy between them was soon established. Joseph, going one morning to their apartment, as he was accustomed to do, found them both in a very pensive and melancholy situation. On inquiring the cause of this sudden change, they told him that each had (the preceding night) a very extraordinary dream; and that they were uneasy on account of being in a place where they could not have a person to interpret them. To allay their superstitious humor in trusting to diviners and soothsayers, Joseph told them that the interpretation of dreams did not depend upon rules of art; but, if there was any certainty in them, it must proceed from a divine inspiration. Having said this, he desired that each would relate the particulars of what he had dreamed, and he would give them his opinion with respect to the interpretation.

The cup-bearer told his dream first, the substance of which was as follows: "That in his sleep he fancied he saw a vine with three branches, which, all on a sudden, budded, then blossomed, and at length brought forth ripe grapes: that he held Pharaoh's cup in his hand, pressed the juice into the same, and gave it to the king, who, as usual, took it and drank." This dream Joseph interpreted thus: "The three branches," said he, "denote three days, within which Pharaoh will restore thee to thy place, and thou shalt, as usual, give him to drink, according to the duties of

* She did not call Joseph by his own name, but that of the people to whom he belonged. This she did in order to increase her husband's rage against him, the Egyptians and Hebrews being, at this time, inveterate enemies to each other.

+ Some authors are of opinion, that the crime of which these men were accused was that of having embezzled the king's treasure; but the Targum says, they had attempted to poison him. Whatever were their crimes, they must have been very great persons with respect to their birth; for, according to Diodorus Sicalus, none but the sons of the chief priests were admitted into those offices.

thy office." He then told the cup-bearer that, if his interpretation proved true, he hoped he would, in his prosperity, remember him, and recommend his case to the king, since the truth was, he had been fraudulently taken from his own country, and thrown into prison, without having been guilty of the least offence.

The baker, hearing so happy an interpretation of the cup-bearer's dream, was the more ready to relate his, which was to this effect: " That while, as he thought, he had on his head three wicker baskets, in the uppermost of which were several kinds of baked meats for the king's table, the birds came, and ate them out of the basket." The interpretation Joseph gave of this dream was, "that the three baskets (even as the three branches had done) signified three days; but that, in the space of that` time, the king, having inquired into his conduct, and found him guilty, would order him to be first beheaded, and afterward his body to be hanged on a gibbet, for the fowls of the air to devour his flesh."*

As Joseph had foretold, so it came to pass; for, three days after this, the cupbeare was restored and the baker hanged. The cup-bearer, however, proved very ungrateful to Joseph, in not using the least endeavors to get his releasement, and he might probably have continued in prison the remainder of his life, had it not been for the following incident.

When Joseph had been more than two years in prison, it happened that Pharaoh the king had in one night two very portentous dreams, which gave him the more uneasiness, because none of the Egyptian Magit (whom he consulted the next morning) could give him the least explanation of their meaning. While the king was in this state of perplexity on account of his dreams, he received some agreeable intelligence from his cup-bearer, who, recollecting Joseph, told him that while he and the chief baker were under his majesty's displeasure in prison, each of them, in the same night, had a dream, which a young man, a Hebrew, then in prison with them, interpreted exactly, and as the events happened; and that, in his opinion, he had a talent that way much superior to any that had been hitherto consulted.

Pharaoh was so pleased with this intelligence, and so anxious to have his dreams explained, that he immediately despatched a messenger to the prison, with orders to bring Joseph before him. Accordingly, after having shaved himself, and put on his best attire, he left the prison, and being conducted to the palace, was immediately introduced to the king, who, after a short time, related to him his dreams as follows: "That, as he was walking on the banks of the river, he saw seven fat kine come out of it, and feed on the meadow; after which seven others, exceeding lean, and frightful to behold, came also to the river, and devoured the seven fat kine. That after this he dreamed again, and fancied he saw seven full ears of corn, proceeding all from the same stalk, which were, in like manner with the kine, devoured by seven others that were blasted and withered."

When the king had finished relating his dreams, Joseph (after giving him to understand that it was by the assistance of God alone he was enabled to be an interpreter of dreams) told him "that the seven kine and seven ears of corn signified the

* It may appear strange that the sacred historian should mention the baker's being first beheaded, and afterward hanged. But it is to be observed that this practice was common at that time. Hence Jeremiah says, "princes were hanged up by their hands," intimating that their heads had been previously cut off. See Lamentation v. 12. Also 1 Sam. xxxi. 9, 10.

The magicians, or interpreters of dreams, were, at that time, a regular body of people in Egypt, and always consulted with respect to their pretended knowledge of future events. Their method of interpretation was from an attentive consideration of the symbols or images that appeared in the dream. Thus, the best they could pretend was no more than conjecture; but they always gave their answers to whatever questions they were asked in such ambiguous words that they could hardly be detected.

The river here mentioned was the Nile, so much celebrated in ancient history. This river has its rise in Numidia, and after running many miles northward through a country scorched with the violent heat of the sun, it enters Upper Egypt with great force, and passes over a cataract or broken rock. Hence it continues its course still north, and receiving the addition of many other rivers, it falls over another cataract, and then continues its course to the Lower Egypt as far as Grand Cairo, after which it divides itself into three branches, in the form of the Greek letter A, and then empties itself into the Mediterranean sea. Once every year it overflows the greater part of Lower Egypt, and from that proceeds either scarcity or plenty. If the water rises too high, scarcity ensues, because it lies too long on the ground; and if too low, then there is not a sufficiency to fertilize the soil.

The answer Joseph gave the king when he first asked him to interpret his dreams was exceeding modest, and much of the same nature with that given by Daniel to King Nebuchadnezzar. See Daniel ii. 28, 29. He elevates the monarch's mind to the first cause of the dreams which so troubled him, and engages his attention by making him hope he should give him an answer, of which God himself was the author: "It is not," says he, "in me; God shall give Pharaoh an answer of peace." Which was as much as to say, "I have no more skill than those already consulted; from God alone the interpretation must proceed; and he, I trust, will give a favorable one to your dreams."