Female Scripture Biography Volume I Part 7

Let the sad inconsistencies which disgrace the closing part of Rebekah's history, awaken every reader to a just sense of the importance of a persevering uniformity of character. It is of great consequence, that we adorn the religion we profess, and that our light shine more and more--that we grow in grace as we advance in years, and that we do not resemble the changing wind or the inconstant wave. Let us improve the failure and irregularity of others to the purpose of self-examination; and, while we neither extenuate nor aggravate their faults, aim to avoid them. We have enough to encourage, yet sufficient to caution us, A life of unblemished piety is almost as rare an occurrence, as a day of unclouded brightness; but many such adorn the annals of the church, and the grace of G.o.d is fully competent to multiply their number.

Miriam.

Chapter VI.

Proceedings of the new King of Egypt--Birth of Moses--Conduct of Miriam--Preservation of Moses--Escape of Israel--Miriam's Zeal in celebrating the Event--her Character formed by early advantages--Contrasted with Michal--she engages with Aaron in a Plot against Moses--G.o.d observes it--Trial--Punishment of Leprosy inflicted upon Miriam--her Cure--dies at Kadesh--general Remarks on Slander--debasing Nature of Sin--Hope of escaping Punishment fallacious--Danger of opposing Christ--Exhortation to imitate the Temper of Moses.

The family of Amram was distinguished by a very striking peculiarity. All the three younger branches of which it consisted, Aaron, Moses, and Miriam, because eminent in ancient Israel. Their history is considerably intermingled; but the latter, from the design of this work, will claim our chief attention.

[Sidenote: Years before Christ 1571.]

Sixty-four years had elapsed from the death of Joseph, when the "_new_ king over Egypt," influenced by an ill-founded jealousy of the Israelites, adopted one of those measures to which weak and wicked princes are sometimes excited by an unhappy combination of bad counsel, and mean-spirited perverseness. Instead of regarding this people, who had been prodigiously multiplied by a series of unexampled prosperities, as the most valuable portion of his subjects, and the best security to his crown; this Pharaoh was jealous of their strength, and determined to weaken it by a course of systematic oppression. This he called "dealing _wisely_ with them;" whereas it would have been infinitely wiser, even upon principles of mere political prudence, to say nothing of justice and humanity, to have conciliated by kind treatment, rather than have exasperated by barbarous exactions, six hundred thousand of his subjects!

His plan was, in the first place, to set over them taskmasters, to afflict them with extraordinary burdens; but, to his extreme mortification, "the more they afflicted them, the more they multiplied and grew." Still his obstinacy did not permit the least relaxation of that rigorous discipline he had imposed: although, while he imbittered their lives, he failed of promoting his own interest. Disappointment exasperated his malignity; and he issued orders to certain Hebrew women, of whom Shiphrah and Puah are named as the princ.i.p.al in their office, to destroy every male child that should be born. They ventured, however, to disobey this mandate; the fear of G.o.d not allowing them to commit murder, though enjoined to do so by royal authority. The king called them to an account for their disobedience, and "charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."

When we have such an awful display of the excess of human pa.s.sions, that fearful band of banditti that is for ever disturbing the peace of society, it should inspire us with holy solicitude to suppress the first emotions of sin in our hearts, and to aspire after the dignity and the bliss of dominion over ourselves. Alas! how many who have been victorious over foreign powers, could never achieve this n.o.bler conquest of internal depravity!

The command of Pharaoh to his too tractable slaves, introduces us to the story of the birth and preservation of Moses. His mother--unenviable name in this sad season of calamity!--his weeping mother, by a thousand schemes, such as maternal fondness and ingenuity would naturally devise to save the little darling of her heart, contrived to conceal this "goodly child" for the s.p.a.ce of three months; but finding it impossible to hide him any longer, she took him--and with what feelings, say, ye tender-hearted mothers!--to the river Nile.

--"A dealing parent lives In many lives; through many a nerve she feels; From child to child the quick affections spread, For ever wand'ring, yet for ever fix'd.

Nor does division weaken, nor the force Of constant operation e'er exhaust Parental love. All other pa.s.sions change With changing circ.u.mstances; rise or fall, Dependent on their object; claim returns; Live on reciprocation, and expire, Unfed by hope. A mother's fondness reigns, Without a rival, and without an end."

H. MORE.

Miriam, an interesting actor upon this occasion, accompanied her mother.

Willing to adopt every possible expedient, even at this last extremity, the afflicted parent had prepared a little boat of bulrushes, which grew plentifully on the bank; and, making it water-proof by the use of pitch and tar, she put the child into it, committed it to the uncertain elements, and retired from the heart-rending scene. Poor Miriam, his sister, supposed to be at this time about ten or twelve years of age, was placed at a distance to watch the event. Dear little sentinel! what heart can refuse to pity thy sad employment! who does not sympathize with thy sorrow, and begin to mourn with thee for thy antic.i.p.ated bereavement!

Imagination listens to strains which seem to strike upon the ear of distant ages:

"The flags and sea-weeds will awhile sustain Their precious load, but it must sink ere long; Sweet bade, farewell! Yet think not I will leave thee.

No, I will watch thee, till the greedy waves Devour thy little bark."

The dispensations of Providence are indeed considerably diversified; but at what an early period does affliction familiarize itself, even with the happiest family! Behold Moses, in his cradle of bulrushes, exposed to the waters and the crocodiles of the Nile! Behold his little sister at some distance, partic.i.p.ating the cares of her mother, and already at the outset of life deluged with a storm of grief. She had learned to love the babe--she had fondled it, and felt the kindlings of sisterly affection--and at an age just sufficiently advanced to realize something of the nature and extent of her loss, the new-born infant is torn from her heart by the hands of sanguinary violence. It was because he was a Hebrew child. His danger, and the distress of Miriam and her mother, arose from their belonging to the persecuted Israelites; but with all their disadvantages in this unfriendly world, let the children of pious parents rejoice, even amidst their tribulations and reproaches, in being connected with the people of G.o.d. It is an honour which, however at present overlooked, will hereafter be fully appreciated, both by those who have desired and those who have despised it!

At this juncture, the daughter of Pharaoh, to whom Josephus has given the name of Thurmutis, came down with her maidens to the river-side; and perceiving the frame of bulrushes, sent her servant to fetch it. Upon opening it the little stranger wept. Her heart was touched with compa.s.sion, and she said, "This is one of the Hebrew children."

Miriam, all observant and alert, seized the happy moment, introduced herself, or perhaps she was called by the royal lady; but dexterously contrived to propose her going to call a Hebrew nurse to nourish and rear it as her adopted child. Divinely influenced by him who has all hearts in his hands, and moves them by his secret touch, she consents; and who should the well-instructed young messenger bring, but the babe's own mother! Pharaoh's daughter intrusted the adopted stranger to her care, and pays her for a service which she would willingly have rendered even at the hazard of her life. The child grew, and, from the expression of the sacred historian, appears to have become a favourite with this ill.u.s.trious princess. "And she called his name Moses; and she said, Because I drew him out of the water." Such is the story, which needs none of the Rabbinical embellishments to make it additionally interesting or wonderful.

Miriam is next introduced to us upon an occasion the most remarkable that ever occurred in the history of the world. Miracle after miracle had been performed by the instrumentality of Moses, ere the infatuated king of Egypt could be persuaded to dismiss the children of Israel; and no sooner had he given his consent to their removal, than taking an immense army he pursued them to their encampment, which was by the sea, beside Pihahiroth, before Baal-Zephon. The terrified fugitives complained to their leader, who presented fervent supplications to Heaven for their deliverance. The ear of mercy heard; he was commanded to take his rod, and stretch it over the waters, upon the a.s.surance that they should instantly divide, and present a dry channel, over which they might safely pa.s.s. Awed by a divine [Sidenote: Years before Christ, 1491.] power the retiring waves became a wall of defence on either side, while the pillar of a cloud guided their adventurous march. During the night, the Egyptian and Israelitish armies were kept asunder, in consequence of the cloud affording a miraculous light to the one, and shedding disastrous darkness upon the other.

Pharaoh, obdurate and furious, led on his troops into the new-formed channel; and already by antic.i.p.ation seized in the grasp of his mighty malice, the prey which he intended to tear and devour. "And it came to pa.s.s, that in the morning-watch the Lord looked upon the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, and took off their chariot-wheels, that they drave heavily: so that the Egyptians said, Let us flee from the face of Israel: for the Lord fighteth for them against the Egyptians. And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their Chariots, and upon their hors.e.m.e.n.

And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea. And the waters returned, and covered the chariots, and hors.e.m.e.n, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them."

What a scene did the light of morning exhibit to Israel! Pharaoh's chariots, his chosen captains, and all his host, had perished; "the depths had covered them, they sank into the bottom as a stone." But, as if the waters refused to harbour even the bodies of these enemies of the people of G.o.d, they were no sooner drowned than thrown, by the indignant billows, upon the sea-sh.o.r.e. See their ranks broken, their persons disfigured, their glory for ever extinguished! Their unburied and unpitied remains proclaim how fearful a thing it is to fall into the hands of G.o.d, and how dangerous it is to venture upon "touching" his people, which is, in effect, "touching the apple of his eye."

Anxious to celebrate so miraculous a victory, a victory achieved without a battle, and by the special interposal of an omnipotent arm, Moses composed that celebrated song of thanksgiving which is recorded in the fifteenth chapter of the book of Exodus. It is remarkable, not only on account of its intrinsic excellency, but as being composed six hundred and forty-seven years before the birth of Homer, the best of heathen poets, and, therefore, the most ancient piece of poetical composition in the world. It is characterized by the beauty and boldness of its imagery, the strength of its language, and the piety of its sentiments. If brought into comparison with the finest specimens of human genius that have since delighted mankind, its superiority must instantly be established.

According to the practice of the age, Miriam, with whom we are particularly concerned at present, appeared at the head of the women to congratulate Israel upon this splendid event, in responsive strains and dances. She was anxious only to aid the universal joy, and express in every possible manner her accordance of sentiment with that of her two ill.u.s.trious brothers, Moses and Aaron, and the thousands of Israel. Happy was it for Miriam, that, instead of leading the unhallowed and prost.i.tuted festivities of heathen G.o.ds, she was "educated in the Jews' religion;"

and, from infancy to maturer years, had been taught to sing the praises of the great I AM! Nor did she merely mingle her undistinguishable notes of joy with her country-women and her nation; but, from the ardour of her zeal, and the general superiority of her character, she took the lead in these devotional raptures. Her early advantages, and her pious connexions, had contributed essentially to the formation of her future character. They not only contributed to impress a holy bias upon her mind, but to prepare and mould her into that characteristic pre-eminence, by which she occupied so conspicuous a station among the Israelites, and was ranked with their two ill.u.s.trious leaders. [18] What might not be antic.i.p.ated from the singular concurrence of such means in her favour? She was the sister of a man who refused the honours of a court, and perhaps of a crown, to incur a voluntary degradation with the afflicted people of G.o.d; and with him she enjoyed a familiar and incessant intercourse. She had, besides, received her earliest lessons in the school of adversity, and was become an eminent proficient in sacred knowledge.

Let us duly appreciate, but be cautious of overrating, the advantage of religious education. It did not necessarily follow, from the means which Providence so amply and so graciously dispensed to Miriam, that she should become a truly religious person, much less that she should acquire such distinction in Israel; but while we gratefully admit, that good instruction is calculated to effect the best results, and will commonly produce them, it does not infallibly secure the end; nor can it at any time prove available, independently of the blessing of G.o.d. With the use of that system of means which is established in the providential arrangements of Heaven, his concurring sanction may be expected; although, to show the impotency of mere means, and to fulfil the secret purposes of the divine government, they are sometimes totally inefficient.

It was the privilege of Miriam to be born an Israelite, and to have pious relatives; and it is our advantage to live in an age, and to be born in a country, blessed with the pure light of the Christian revelation. But religion is personal in its nature; and unless our advantages be improved, it is in vain that we have possessed them. Providence may give us Abraham for our father, and impenitence may incur perdition for our portion! It was to the most distinguished, and to the most boasting of the Jewish fraternity, that Jesus Christ afterward declared, "I know you, that ye have not the love of G.o.d in you."

The conduct of Miriam, on the triumphal occasion already mentioned, exhibits a striking contrast to that of Michal, the daughter of Saul, when at a subsequent period, the ark of G.o.d was brought from the house of Obed-edom into the city of David. Harps, psalteries, timbrels, cornets, cymbals, and all kinds of musical instruments, were put in requisition upon that interesting day; and David disarraying himself of the dress of royalty, and subst.i.tuting the lighter linen vestment of the priest, danced before the ark in a devout ecstacy. But Michal, instead of uniting in the shouts of universal gladness, and extolling her husband's humility and zeal, addressed him in this taunting language, "How glorious was the king of Israel to-day, who uncovered himself to-day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!" From David's vindication of his behaviour, and from the punishment inflicted on this inconsiderate woman, we perceive how little capable irreligious characters are of estimating the nature and value of those extraordinary acts of piety, for which eminent saints have been always distinguished; and how displeasing to G.o.d is their p.r.o.neness to vilify those whom they ought rather to admire. In the present instance, however, Miriam inspires the song, and leads the dance, vying with the other s.e.x in expressions of praise, and recognizing with equal joy an interposing Providence. While Moses exclaims, "I will sing unto the Lord;"

Miriam, with no tardy zeal, utters the responsive and animating strain, "Sing ye to the Lord, for he hath triumphed gloriously, the horse and his rider hath he thrown into the sea."

Union in religious exercises is conducive to holy pleasure, and no sight can he more gratifying than that of brethren and sisters engaging with heart and voice in the praises of G.o.d. Within the small circle of a single family, what a considerable portion of happiness--such as the world cannot possibly supply--is dispensed, when every heart is in tune to devotion, and no discordant sympathies blend with the universal feeling of pious delight. It resembles a young plantation, which the gentle gales of the south bend in the same direction--all under the same divine influence, all tending to the same point. But never had witnessing spirits before beheld such a scene on earth, as that of a _whole nation_ a.s.sembled to celebrate the praises of Jehovah--never till the day of deliverance from the Red Sea, had they before listened to such acclamations as those of all the tribes and tongues of the thousands of Israel united in one general, instantaneous, and harmonious song. Now a world, which having been characterized by its apostacy, was marked by signs of displeasure--a world from which only a few notes of holy praise, a few strains of sincere devotion, had ascended to heaven from individual saints during the long course of more than _two thousand five hundred years_--seemed beginning to redeem its character; and rise to the dignity of serving G.o.d!

If blessed spirits were not permitted to break silence, and mingle their congratulations with man, as they did when incarnate mercy descended to Bethlehem, who can doubt the reality of their sympathy and satisfaction, when the songs of Moses and Miriam were thus emulating "the song of the Lamb?" Faith travels onward to a future and still happier day, when _every_ redeemed individual, from amongst men, shall be permitted to utter his voice in the great chorus of eternity, in which the millions of the human race, who have "washed their robes and made them white in the blood of the Lamb," shall unite with the unfallen universe in the praises of Heaven. By the visions of the apocalypse, we are admitted to a view of the employments of that celestial state, and the very prospect of it is highly calculated to kindle a warm devotion. How truly trifling do all the pursuits of time appear to the exercises and enjoyments of happy beings around the throne, who, elevated above this mortal sphere, behold the unveiled glories of G.o.d and the Lamb, and drink immortal bliss from "the fountain of living waters." The many angels round about the throne, and the living creatures and elders, whose number is ten thousand times ten thousand, and thousands of thousands, are represented as _uniting_ in the same immortal song, adoring the same Lord, and celebrating the same redemption. It is thus--exhilarating antic.i.p.ation!--the devotions of time will expand into the songs of eternity; thus the services of earth issue in the raptures of heaven!

The course of the history of Israel at length introduces us to a very different, but perhaps a no less instructive scene. Miriam must not only be contemplated in a new, but unpleasing light. Hitherto she had been the coadjutor of her brother Moses, but now becomes his opponent, pursuing a line of conduct, in consequence of indulging a guilty pa.s.sion, which usually produces the most deplorable effects, and which we cannot but lament should have been so conspicuous in this ill.u.s.trious woman. The circ.u.mstance alluded to is recorded, with the characteristic fidelity of the inspired historians, in the twelfth chapter of the book of Numbers.

"Wrath is cruel, and anger is outrageous; but who is able to stand before _Envy?_" To this latter principle must be attributed the plot in which both Aaron and Miriam engaged to diminish the reputation of Moses. This was not indeed the ostensible reason, but it was their real design; and occasioned the severe, but just chastis.e.m.e.nt which was immediately inflicted. Seldom do any of the baser pa.s.sions act without combining and blending themselves with hypocritical pretences, in order to conceal from view their own hateful deformity. This will be found particularly the case, when they prevail in persons who have acquired respectability and influence, and who are not given over to total blindness and hardness of heart. Artifice may sometimes conduce to success, but it usually betrays character.

Aaron and Miriam spake _against_ Moses, but not _to_ him. If they had observed any thing objectionable in his administration of public affairs, it would have been candid, fair, and kind, to have taken a private opportunity for expostulation or inquiry. Not only was he extremely accessible, but they were his relatives, and in habits of daily intimacy and communication. They knew him well, and saw him often. Such a conduct would have done them honour, and although their surmises had proved incorrect, Moses would have applauded their ingenuousness. But, alas!

these dear relatives, and otherwise good and great characters, had become envious of their brother; and acting conformably to the invariable meanness of such a spirit, they secretly circulated reports in the camp tending to disparage his excellence, for the purpose of advancing their own pretensions to popular estimation. Their arrogance is sufficiently apparent from their words, "Hath the Lord indeed spoken ONLY by Moses?

Hath he not spoken ALSO by us!"

Can this be _Aaron?_ Can that be _Miriam?_ The one the _brother_--the other the _sister_ of Moses? Persons too, venerable for their years, and for their office, and only next in honour to the great legislator and leader of Israel? It may have comported with the ambition of a Pagan to exclaim, "I had rather be the first man in a village, than the second in a kingdom;" but is such language befitting the lips of saints and prophets of the true G.o.d? Was not _Aaron_ the person that sought the intercession of his brother when he had committed idolatry? Was he not consecrated a high priest unto G.o.d? Was not _Miriam_ his elder sister, who acted so conspicuous a part in his early preservation, watching his bulrush-cradle when exposed to the waves and the monsters of the Nile? Was it not _Miriam_ that accompanied him in his prosperities, that hailed his increasing glory, that aided his triumphant songs when the Egyptian army was submerged in the Red Sea? and can _Miriam_ be envious? Strange infatuation!

But, perhaps, we are really censuring ourselves. Listen to the unbia.s.sed voice of conscience. Does it not thunder in your ears, "Thou art the man?"

Art thou insensible to its powerful and just remonstrances, "Wherein thou judgest another, thou condemnest thyself; for thou that judgest doeth the same things?" O beware of this mean, creeping, reptile spirit! Persons in eminent stations may, in a certain degree, expect to suffer from the wiles of envy: But to suffer from those of their own household, and from persons on whose friendship they have had the greatest reason to rely, must be peculiarly afflictive. If it be possible to add one drop to the bitterness of such a portion, it is by being envied, and consequently depreciated, by those who are _a.s.sociated in the same sacred office_. A remark upon this subject cannot be misplaced, the history seems rather to claim it. A mortal creature cannot be invested with a more important commission than that of the ministry of the word. So highly did the apostle of the Gentiles appreciate his work, that, gifted as he was in every requisite to discharge it with honour and success, he exclaimed, "Unto me, who am less than the least of all saints, is this _grace_ given, that I should preach amongst the Gentiles the unsearchable riches of Christ." But if each heavenly amba.s.sador be really convinced that he and his brethren are intrusted with an office at once so dignified in its nature, so useful in its design, so extensive in its duties, that no one can adequately fulfil for himself what would be sufficient to expend the energies of an angel; and that the combined exertions of all the preachers that ever have, or ever will, minister in holy things, cannot _wholly_ occupy the sphere of possible usefulness, were every power of the mind, and every moment of time, made tributary to the service--if this were duly considered, surely instead of envying, depreciating, and thwarting each other, perfect love must prevail, and mutual a.s.sistance be incessantly rendered. The world is sufficiently disposed to reproach the servants of the sanctuary; they should not undervalue each other. Nothing can exceed, and no words can express, the littleness of attempting to construct our own fame upon the ruins of others; and when this temper exists, as it sometimes unquestionably does, amongst those who teach humility, it is singularly detestable. Ministers of the divine word should be guardians of each other's reputation, aware that the honour, and in some degree the success of it depends upon the _character_ of its publishers and representatives.

Miriam and Aaron should have been the last, while, such is human nature, they were the first, to envy Moses!

Mark the origin of those depreciating reports which they contrived to put in circulation. They had taken some offence respecting Zipporah, his wife, who is called the Ethiopian woman. The precise occasion of this offence cannot, and need not, be ascertained. Some have supposed it was on account of his having married her; but as this had taken place forty years before, and, being perfectly legal, could have furnished no just ground of crimination, the probability is, that some recent occurrence, grounded perhaps on personal and long cherished antipathy, produced a difference.

Some private contention might have existed; that ungovernable member, the tongue, had inflamed resentments; and a revengeful spirit fastened the blame upon Moses, whose only offence was, probably, some meek and pacifying word.

But what connexion subsisted between the marriage of Moses with an Ethiopian woman, and the pretentious of Aaron and Miriam to an equality with their ill.u.s.trious brother? Truly, none at all. Their conduct is a striking display, not only of the virulence of envy, but of the progress and resentful nature of anger. It always wanders from its subject, and ranges around for new materials upon which to operate. It possesses the perverse capacity of converting every thing into an element of mischief, of inventing circ.u.mstances and envenoming objections. It seeks to enlist others into its services, and to bring every thing into a confederacy against the peace of its object. It is limited by no bounds, and restrained by no considerations; it will often, like the exasperated judge of Israel, pull down ruin upon his own head, for the sake of destroying others. The present contention began about Zipporah, but it ended in Moses himself. It was, perhaps, at first, a common-place strife; but at length it a.s.sumed the shape of a settled hostility. It was but a spark, and if angry pa.s.sions had not blown it, soon it might have gone out; imprudence and revenge raised and extended it into a vast conflagration.

Family quarrels are, of all other dissentions, the most to be deprecated.

We should be careful to prevent them, and if they occur, take effectual and speedy measures for their extinction. Let us not be tenacious of our own opinions, or determined upon practising our own plans. It becomes the Christian, both for his own sake and for the interest of religion, to make every possible sacrifice to peace. Pour the oil of gentleness upon the stormy billows of strife: ever remembering that "a brother offended is harder to be won than a strong city, and their contentions are like the bars of a castle."

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 G.o.d: 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 ant.i.type, 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, _G.o.d_ 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 pa.s.s over the sin they had perpetrated, and entreating his powerful intercession with G.o.d 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 G.o.d 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.

Whether the imputation be true or false, that women are particularly addicted to the vice of slander, it cannot be deemed unsuitable to suggest a caution upon this subject. Character is a sacred thing, and it is unworthy of you to trifle with it. To sit in judgment upon others, and to p.r.o.nounce a hasty verdict upon actions which may be carelessly misrepresented, or words, if not intentionally, yet heedlessly misquoted, without affording an opportunity to the condemned individual to speak for himself, is unjust in the extreme. But how many excellent persons are made the b.u.t.t of ridicule, or tossed about as the playthings of a gossipping spirit, which, incapable of a direct charge, gratifies its malignity by infusing calumnies into the too listening ear of prejudice. An idle report is, by this means, magnified and circulated to an incalculable extent; or the infirmities of excellent characters animadverted upon, for no other purpose than to fill up the waste moments of a ceremonious visit. Women should a.s.sume their proper rank, by aspiring to the dignity of rational intercourse; and not degrade themselves, and disquiet society, by engaging in petty warfare against the reputation of others.