NOW OR NEVER.

EXTRACTED FROM

A DISCOURSE OF REV. RICHARD BAXTER.

ECCLES. IX. 10.

Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

THE mortality of man being the principal subject of Solomon in this chapter, and observing that wisdom and piety exempt not men from death, he first hence infers, that God's love or hatred to one man above another, is not to be gathered by his dealings with them here, where all things in the common course of providence come alike to all. The common sin hath introduced death as a common punishment, which levels all, and ends all the contrivances, businesses, and enjoyments of this life, to good and bad; and discriminating justice is not ordinarily manifested here: an epicure or infidel would think Solomon was here pleading his unmanly impious cause: but it is not the cessation of the life, or operations, or enjoyments of the soul that he is speaking of, as if there were no life to come, or the soul of man were not immortal; but it is the cessation of all the actions, and honours, and pleasures of this life, which to good or bad shall be no

more. Here they have no more reward, the memory of them will be here forgotten. They have no more a portion for ever in any thing that is done under the sun."

From hence he further infers, that the comforts of life are but short and transitory, and therefore that what the creature can afford, must be presently taken: and as the wicked shall have no more but present pleasures, so the faithful may take their lawful comforts in the present moderate use of the creatures. For if their enjoyment be of right and use to any, it is to them; and, therefore, though they may not use them to their hurt, to the pampering of their flesh, and strengthening their lusts, and hindering spiritual duties, benefits, and salvation; yet must they "serve the Lord with joyfulness, and with gladness of heart, for the abundance of all things" which he giveth them.

Next he infers, from the brevity of man's life, the necessity of speed and diligence in his duty. And this is in the words of my text; where you have, 1. The duty commanded. 2. The reason or motive to enforce it.

The duty is in the first part, " Whatsoever thy hand findeth to do," that is, whatever work is assigned thee by God to do in this thy transitory life, "do it with thy might;" that is, 1. Speedily, without delay. 2. Diligently; and not with slothfulness, or by halves.

2. The motive is in the latter part, "For there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest;" that is, it must be now or never. The grave, where thy work cannot be done, will quickly end thy opportunities. The sense is obviously contained in these two propositions:

DOCTRINE 1.-"The work of this life cannot be done when this life is ended: or, There is no working in the grave, to which we are all making haste."

DOCTRINE 2.-"Therefore, while we have time, we must do our best: or do the work of this present life with vigour and diligence."

I. It is from an unquestionable and commonly acknowledged truth, that Solomon here urgeth us to diligence in duty; and therefore to prove it would be but loss of time. As there are two worlds for man to live in, and so two lives for man to live, so each of these lives hath its peculiar employment. This is the life of preparation: the next is the life of rewards or punishments. We are now but in the womb of eternity, and must live hereafter in the open world. We are now but sent to school to learn the work that we must do for ever: this is the time of our apprenticeship; we are learning the trade that we must live upon in heaven. We run now, that we may then receive the crown; we fight now, that we may then triumph in victory. The grave hath no work; but heaven hath work, and hell hath suffering: there is no repentance unto life hereafter; but there is repentance to torment and to desperation. There is no believing of a happiness unseen in order to the obtaining of it; or of a misery unseen in order to the escaping of it; nor believing in a Saviour in order to these ends. But there is the fruition of the happiness which was here believed; and feeling of the misery that men would not believe; and suffering from him as a righteous Judge, whom they rejected as a merciful Saviour. So that it is not all work that ceaseth at our death; but only the work of this present life.

And indeed no reason can show us the least probability of doing our work when our time is gone, that was given us to do it in. If it can be done, it must be, 1. By the recalling of our time. 2. By the return of life. 3. Or, by opportunity in another life. But there is no hope of any of these.

1. Who knoweth not that time cannot be recalled? That which once was, will be no more. Yesterday will never come again. To-day is pass

ing, and will not return. You may work while it is day; but when you have lost that day, it will not return for you to work in. While your candle burneth, you may make use of its light; but when it is done, it is too late to use it. No force of medicine, no orator's elegant persuasions, no worldling's wealth, no prince's power, can call back one day or hour of time. If they could, what endeavours would there be used, when extremity hath taught them to value what they now despise! What bargaining would there be at last, if time could be purchased for any thing that man can give. Then misers would bring out their wealth, and say, ‘All this will I give for one day's time of repentance more.' And lords and knights would lay down their honours, and say, 'Take all, and let us be beggars, if we may have but one year of the time that we mispent.' Then kings would lay down their crowns, and say, 'Let us be equal with the lowest subjects, so we may but have the time again that we wasted in the cares and pleasures of the world.' Kingdoms would then seem a contemptible price for the recovery of

time.

The time that is now idled and talked away; the time that is now feasted and complimented away, that is unnecessarily sported and slept away; that is wickedly and presumptuously sinned away; how precious will it one day seem to all! How happy a bargain would they think they had made, if at the dearest rates they could redeem it?

The profanest mariner falls a praying, when he fears his time is at an end. If importunity would then prevail, how earnestly would they pray for the recovery of time that formerly derided praying! What a liturgy would death teach the trifling timedespising gallants, the idle, busy, dreaming, active, ambitious, covetous lovers of this world, if time could be entreated to return! How passionately then would they pour out their requests! O that we might once see the days of hope, and means, and