Moreover, there was a protest against the grasping, unbelieving temper which cannot trust God with to-morrow, but longs to have much goods laid up. That is the temper which forfeits the smile of God, and grinds the faces of the poor, to make an ignoble “provision” for the future. How often, since the time of Moses, has the unblessed accumulation become hateful! How often, since the time of St. James, the rust of such possession has eaten the flesh like fire! Men would be far more generous, the difference between wealth and poverty would be less portentous, and the resources of religion and charity less crippled, if we lived in the spirit of the Lord’s prayer, desirous of the advance of the kingdom, but not asking to be given to-morrow’s bread until to-morrow. That lesson was taught by the manner of the dispensation of the manna, but the covetousness of Israel would not learn it. The people actually strove to be dishonest in their enjoyment of a miracle. It is no wonder that Moses was wroth with them. Among the strange properties of their supernatural food not the least curious was this: that when they came to measure what they had collected, and compare it with what Moses had bidden,[31] the most eager and able-bodied had nothing over, and the feeblest had no lack. Every real worker was supplied, and none was glutted. This result is apparently miraculous. St. Paul’s use of it does not, as some have supposed, represent it as a result of Hebrew benevolence, sharing with the weak the more abundant supplies of the strong: the miracle is not cited as an example of charity, but of that practical equality, divinely approved, which Christian charity should reproduce; the Christian Church is bidden to do voluntarily what was done by miracle in the wilderness: “your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want, that there may be equality; as it is written, He that gathered much had nothing over, and he that gathered little had no lack” (2 Cor. viii. 15). It is quite in vain to appeal to this passage in favour of socialistic theories. In the first place it applies only to the necessities of existence; and even granting that the state should enforce the principle to which it points, the duty would not extend beyond a liberal poor rate. When contributions were afterwards demanded for the sanctuary, there is no trace of a dead level in their resources: the rulers gave the gems and spices and oil, some brought gold, with some were found blue and linen and skins, and others had acacia-wood to offer (xxxv. 22–4).