[1.] Necessary. Necessity is either natural, civil, or religious.
(1.) Natural ; that which will barely suffice nature, and support life, though meanly, hardly. These necessities are easily supplied. Though our fare be hard and our raiment coarse, yet we may make a hard shift to preserve life. This certainly we may desire and labour after ; for every man must maintain himself as an instrument of providence, and to see that he be not chargeable to others ; and if, in a fair way of providence, we can get no more, we must be content : ver. 8, 'Having food and raiment, let us be therewith content.' Though we be but a degree above beggary and extreme want, it is more than God owes us, and it is enough to sustain life whilst we lay a foundation for eternity.
(2.) Civil. Two things are here to be considered — (1.) Our estate and calling. An honourable calling requireth a fuller supply of tem- poral blessings than a private and inferior ; a king than a subject ; a nobleman than one of an inferior rank. Though quoad necessitate» naturce they are equal, yet quoad decentiam status they are unequal : Prov. xxx. 8, ' Give me neither poverty nor riches ; feed me with food convenient for me.' (2.) Our charge. A master of .a family requireth more than a single person ; he hath more to provide for, viz., wife and
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children : 1 Tim. v. 8, ' If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel ; ' 2 Cor. xii. 14, ' Behold, the third time I am ready to come to you, and I will not be burdensome to you, for I seek not yours, but you : for the children ought not to lay up for the parents, but the parents for the children ; ' Pro v. xiii. 22, ' A good man leaveth an inheritance to his children's children.' Jacob : Gen. xxx. 30, ' When shall I provide for mine own house also ? ' Solomon complaineth : Eccles. iv. 8, 'There is one alone, and there is not a second; yea, he hath neither child nor brother, yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he, For whom do I labour, and bereave my soul of food ? This is also vanity, yea, it is a sore travail.'
(3.) Moral. For life, not lust; to cure infirmities, not to cause them ; to sustain nature, not to pamper it. Many pretend they seek a conveniency, to be without want ; but it is to fare deliciously every day, to flaunt in pride, to be built up a story higher in the world. This is not conveniency, but covetousness. Nature is content with a little, Christ fed a multitude with barley loaves and a few fishes, and gave thanks, John vi. 11, with 23. We may provide for our neces- sities, present, future. That is reputed necessary which in some short time may have some present use. And therefore, though a man should be content, though after the use of means God giveth him only from hand to mouth, yet he may seek a competency for their relief that survive after he is dead ; he may ask it of God with sub- mission to his will. The sluggard is sent, Prov. vi. 6, to the ant, that gathereth her meat in summer, and food in the harvest ; and Prov. xiii. 22, ' A good man leaveth an inheritance to his children's children.' A supply of all visible necessities we may ask of God, though without carking and distrust. Hitherto we have spoken but of bare necessity, either for supply of nature, or maintaining that good state wherein God hath set us ; that which is necessary to support nature, or our vocation and charge, and nothing to spare.
[2.] Sufficient. And that we are said to have when we have some reasonable plenty ; not only slender provisions, wherewith to hold life and soul together, but may be helpful to others, and are in a capacity to give rather than to receive. This sufficiency may be asked of God, though it be more than bare necessity. For it is a condition more happy than that of want : Acts xx. 35, * It is more blessed to give than to receive.' And maketh a man more diffusively useful in his generation, both for the advancing of public good and the relief of private necessities : Eph. iv. 28, ' Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.' We are often pressed to works of mercy ; and though it bindeth the poor only in affection and disposition of mind, yet the acting of this grace is very comfort- able ; and therefore this sufficiency and convenient plenty may be asked, so it be with moderation ; and this sufficiency be judged, not by the affection of the covetous, but the moderate and sober rate of christian desires, and rather referred to God than determined by our- selves. As Agur desires God to carve out his allowance, not presciib-