One expression in this narrative merits particular notice. Let the envious detractor tremble at the words, "the Lord heard it." It requires not the tone of thunder to penetrate the ear of God: his omniscience perceives the secret whisperings of slander, and even the inaudible and unexpressed surmises of a perverted mind. Moses may have been ignorant of the industrious malignity of his brother and Miriam, or disregardful of any intimations on the subject; for a person of integrity is unwilling to believe, without very compulsory evidence, the dishonesty of others; or, if it cannot be discredited, he will patiently pursue that course which will eventually place injured innocence in the point of complete vindication. In this he resembled the great Exemplar of every virtue of whom he was an eminent antitype, and of whom it is recorded, that "when he was reviled, he reviled not again, but committed himself to him that judgeth righteously." But whether _Moses_ did or did not hear, or, hearing, disregarded the detractions of his nearest relatives, _God_ observed them, and instantly came down to express his displeasure. The two delinquents were summoned to the door of the tabernacle of the congregation, with their much-injured brother: the glory of the Shekinah appeared, and the solemn voice of the divine majesty issued from the cloud of his presence. The superiority of Moses was proclaimed, and an unanswerable question proposed to them, "Wherefore then were ye not afraid to speak against my servant Moses?" As an indication of anger, the symbolic cloud instantly removed from the tabernacle; and Miriam, the most forward, and perhaps the first in this transgression, became "leprous, white as snow." Aaron was shocked at the sight, and had immediate recourse to the man he had before so defamed, humbly requesting him to pass over the sin they had perpetrated, and entreating his powerful intercession with God on behalf of their afflicted sister. Moses, obeying at once the impulse of humanity, piety, and fraternal attachment, pleaded for her restoration. He was graciously heard. Miriam was excluded from the camp only seven days, during which the journeyings of Israel were suspended, to express the displeasure of God at their concurrence in her transgression, and to show the kind intermixture of mercy with judgment in the divine proceedings. After this, the people removed from Hazeroth, and pitched in the wilderness of Paran. [Sidenote: Years before Christ, about 1451.] With this instructive story the history of Miriam closes, excepting the brief notice of her death at The encampment at Kadesh, where she was buried. Josephus relates, that after interring her with great solemnity, the people mourned for her a month. This occurred in the fortieth year after the departure from Egypt, Eusebius says, that in his time her sepulchre was still to be seen at Kadesh.