| English | Manx | |
|---|---|---|
| R. T. S. No. 63. | No. 63. M. | |
| SERIOUS | SMOOINAGHTYN CRAUEE | |
| THOUGHTS | mychione | |
| on | BEAYNID. | |
| ETERNITY. | ||
| Eternity! What is it? Who can explain it? Who can comprehend it? | Beaynid! Cre t’eh? Quo oddys eh y hoilshaghey? Quoi oddys eh y hoiggal? Ta Beaynid fegooish jerrey as fegooish caghlaa. | |
| Eternity is a duration without limits. Properly speaking, that only is eternal which hath neither beginning nor end. In this sense, God alone is eternal. There never was a time when He was not. His existence is not capable of being measured by any period of time, ever so often repeated and multiplied. “He is the same from everlasting to everlasting; He was, and is, and is to come; the high and lofty One who inhabiteth eternity.” There are some creatures which have both a beginning and an end, as the whole brute creation. There are others which have had a beginning, but shall have no end: such are angels and the spirits of men. | ||
| But oh? how deeply does it concern a creature born to live for ever, to make himself acquainted with that future state to which he is hastening: and what subject is more suited to restrain the licentiousness of this thoughtless, luxurious age, than that of eternity? Let a few minutes then be devoted to the serious perusal of the following pages and may they be read with a mind disposed to offer up to God such desires as these. | O cre cha faagys as t’eh bentyn eisht rish cretoor ta ruggyt dy veh bio son dy bragh dy yannoo eh hene ainjyssaghh er y stayd dy bragh farraghtyn shen huggey t’eh dy siyragh tayrn: as cre ta cha cooie dy lhiettal mee-chraueeaght yn cheeloghe lhag-chiarailagh, rouanagh shoh, as smooinaghtyn er Beaynid? Lhig da tammylt dy hraa er-y-fa shen veh er ny vaarail er ny focklyn giarey shoh as dy vod ad greme y ghoaill er y chree lhig dauesyn ta lhaih ad dy jeean chebbal seose gys Jee lheid ny yeearreeyn shoh:— | |
| “O God, the fountain of wisdom and goodness, assist me to read this little book with a serious, attentive mind; let me not satisfy myself with barely commending the important truths which it contains, but teach me to make a devout application of them. May I read them as addressed to my conscience; and, as far as they agree with thy holy word, may I receive and submit to them as an oracle of God. May they afford me present instruction and benefit; and thus tend, by thy grace, to fit me for the enjoyment of eternal glory.” | “O Yee, farrane dy chooilley chreenaght, as dy chooilley vieys, cooin lhiam dy lhaih yn lioar beg shoh lesh aigney arrymagh as tastagh—Giall nagh jean-ym booiys mee hene lesh ynrycan loayrt dy mie jeh ny firrinyssyn mooarey te’h goaill stiagh, agh ynsee dou lesh aigney imlee as crauee dy ghoaill ad hym pene. Cur grayse dou dy lhaih ad myr Goan loayryt rish my chooinsheanse hene as (choud as t’ad cordail rish dty ghoo’s casherick,) dy chur biallys daue myr da goan yn Ooilley-niartal Jee. Giall dy voddym’s ec y traa shoh ynsagh as vondeish y gheddyn lioroo, as myr shen dy jean ad cooney lhiams liorish dty ghrayse de ve cooie son gloyr dy bragh farraghtyn.” | |
| The soul of man is immortal. This is a principle on which all the divine dispensations are founded. | Ta annym dooinney farraghtyn son dy bragh. Er shoh ta gruntit dellalyn Yee rish chloan Gheiney ayns e Ghoo as ayns e Ard-chairailys. | |
| The sacred writers do not set themselves directly to prove it, yet it is abundantly asserted in the book of God. | ||
| Our Saviour maintains the future existence of the soul, from God’s calling himself the God of Abraham, Isaac, and Jacob, many years after their death; “ for God,” saith he, “is not a God of the dead, but of the living; for all live unto him.” The same divine Teacher asserts, that though men may kill the body, they cannot kill the soul: | Ta nyn Saualtagh hene prowal dy bee yn annym bio ’sy theihll ta ry-heet veih beeayll Jee hene tra t’eh genmys eh hene Jee Abraham, as Jee Isaac, as Jee Yacob, “son cha vel Jee,” te’h gra, “Jee ny merriu agh Jee ny bioee son ta ooilley bio huggeysyn.” Ta’n fer-ynsee flaunyssagh cheddin fockley magh ga dy vod deiney marroo yn corp nagh vod ad yn annym y varroo. | |
| but if the soul died with the body, or ceased to think and act after death, they might kill the soul as well as the body. The Apostles speak of being unclothed—putting off the body, or the tent in which the soul resides. They speak of giving up the ghost (or spirit); of the spirits of wicked men being in prison; and of the spirits of just men being made perfect. | ||
| The scriptures also speak of two future states; a state of happiness in heaven, and a state of misery in hell; and affirm that each of these is eternal. Holy souls, when removed from this world, are admitted into heaven, which is undoubtedly a state of glory and happiness, and the principal stress laid on this is, that it is an eternal state. Thus we frequently read of eternal life—eternal redemption, and eternal glory. The house to which good men shall be removed is eternal in the heavens. The kingdom which they shall possess is an everlasting kingdom. Their happiness is called an eternal weight of glory, and, it is said, they shall be for ever with the Lord. | Ta ny Scriptyryn myrgeddin loayrt jeh daa stayd ta ry-heet; stayd dy vaynrys ayns Niau, as stayd dy horchagh ayns Niurin, as t’ad fockley magh lesh slane shickyrys dy vel ad nyn neesht farraghtyn son dy bragh. Ta anmeenyn casherick tra ta’d er nyn scarrey veih yn seihll shoh, er nyn ghoaill stiagh ayns Niau, ta gyn dooyt ny stayd dy ghloyr as dy vaynrys, agh shen er ta ny Scriptyryn soilshaghey dy vel trimmid y chooish lhie, she dy vel eh stayd dy bragh farraghtyn. Myr shoh ta shin dy mennic lhaih jeh bea dy bragh farraghtyn—Saualtys dy bragh farraghtyn, as gloyr dy bragh farraghtyn. Ta’n thie huggey vees deiney mie er nyn goyrt lhieu dy bragh farraghtyn ayns ny Niaughyn. Ta’n reeriaght nee ad goaill soylley jeh reeriaght dy bragh farraghtyn. Ta’n vaynrys oc enmyssit towse dy bragh farraghtyn dy ghloyr, as te raït, dy bee ad son dy bragh marish y Chiarn. | |
| The misery of hell is also eternal. Those who lived in rebellion against God, and disobedience to the gospel, and died impenitent and unrenewed, are removed to a state of misery and torment. Our Lord, speaking of it, calls it the fire that shall never be quenched; and this he repeats no less than four times. St. Paul says, that the wicked shall be punished with everlasting destruction. Jude speaks of the inhabitants of Sodom, as suffering the vengeance of eternal fire. Our Lord also, describing the day of judgment, says, the wicked shall o away into everlasting punishment. | Ta torchagh niurin myrgeddin farraghtyn son dy bragh. Adsyn ta er veaghey ayns noidjys noi Jee, as ayns mee-viallys da’n sushtal, as ta er gheddyn baase fegooish arrys as fegooish veh er nyn ruggey ass-y-noa, t’ad er nyn scughey gys stayd dy hreihys as dy horchagh. Ta nyn Jiarn, tra t’eh loayrt jeh, genmys eh “Yn aile nagh bee dy bragh er ny[1] vooghey;” as shoh t’eh fockley magh kiare keayrtyn. Ta’n Noo Paul gra dy bee ny mee-chrauee “er nyn gerraghey lesh toyrt-mow dy bragh farraghtyn.” Ta Jude loayrt jeh cummaltee Sodom myr surranse kerraghey dowil yn aile dy bragh farraghtyn.” Ta nyn Jiarn myrgeddin tra t’eh loayrt jeh laa ny Briwnys, gra, dy jed ny mee-chrauee ersooyl gys kerraghey dy bragh farraghtyn. | |
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[1] ny] text nyn
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| How astonishing then is the folly and madness of mankind! One would imagine, from their conduct, that they expect to die either like the brutes, or else that God has no wrath for them to fear, and no mercy for them to desire. Look into the lives of men in general, and you will see that visible and temporal things appear to them the most important, unseen and eternal things the most trifling. They are eager to provide for their frail, dying bodies, and to heap up wealth which they cannot carry with them; but take little or no care of the nobler part of their nature, their never-dying souls. They are every day laying up for years to come, but take no thought for eternity. They are diligent in trading, but negligent in praying[a]. Their shop-books are duly posted, but they seldom consult the book of God. Some who have lived 60 or 70 years, and know that eternity cannot be far off, have perhaps never spent one serious hour in inquiring into the state of their souls, and what preparation is necessary for eternity. There are others less busy about temporal concerns, but equally careless about eternal ones. They waste that precious time in unnecessary sleep or recreation, which was given to them to improve for eternity. They contrive a thousand methods to kill time, (as they ignorantly speak,) and are thankful to any one for an expedient to pass it off. They waste God’s sacred time as well as their own, and will not devote even the short interval of a sabbath to consider the things that make for their eternal happiness. “The life everlasting” is indeed an article of their creed, but is strangely forgotten and lost sight of. The warnings of conscience, the admonitions of friends, the addresses and prayers of ministers, have no abiding effect on their minds. Thus they go on, in a round of folly and impenitence, till their foot slippeth in some dreadful moment, and they are lost for ever! | Cre cha atchimagh eisht as ta ommijys sheelnaue? Hellagh peccagh veih yn ymmyrkey oc, dy vel ad jerkal dy gheddyn baase myr maase y vagheragh, er nonney nagh vel jymmoose erbee ec Jee dy veh agglagh roish, ny myghin erbee daue dy yeearree. Gow-jee tastey jeh ymmyrkey bea yn chooid smoo dy ’leih, as nee shiu fakin dy vel ny reddyn ta ry akin as cherraghtyn jeeaghyn dauesyn jeh ’n trimmid smoo, ny reddyn nagh vel ry akin as ta farraghtyn son dy bragh eddrym, as fardailagh. T’ad streeu dy jeean dy yannoo magh feme nyn girp marvanagh, as dy stoyral seose berchys nagh vod ad cur lesh ersooyl maroo, agh ’sbeg y charail t’ad goaill jeh’n ayrn s’ooasle jeh nyn ghooghys: nyn anmeenyn nagh vow dy bragh baase. T’ad dy chooilley laa stoyral seose son bleeantyn ry-heet agh cha vel imnea erbee oc mychione beaynid. Ta nyn goontaghyn rish deiney er nyn reayll dy kiart, agh s’anvennic t’ad jeeaghyn stiagh ayns lioar Yee. Ta paart ta er cheau three feed blein ny three-feed as jeih ’sy theihll, as shickyrys oc nagh vod beaynid veh[2] foddey jeh, nagh vel rieau er cheau foddee un oor ayns jeeaghyn stiagh ayns stayd nyn anmeenyn hene, as briaght cre ta ymmyrchagh dy yannoo ad aarloo cour beaynid. Ta feallagh elley ayns ny sloo dy phreish mychione nheeghyn seilltagh, agh chiart cha lhag-chiarailagh mychione ny reddyn ta farraghtyn son dy bragh. T’ad ceau ersooyll nyn ooryn deyr ayns saveenys as cadley er nonney ayns geiyrt er eunyssyn fardailagh, va er nyn goyrt daue dy yannoo ymmyd jeu cour beaynid. T’ad geddyn magh thousane aght dy varroo traa (myr t’ad hene dy mee-hushtagh gra,) as t’ad booisal da persoonyn erbee ver saase daue dy gheddyn rea rish paart jeh. T’ad ceau ersooyll traa casherick Yee marish yn traa oc hene, as cha der ad seose eer earish giare yn doonaght gys smooinaghtyn er ny reddyn ta bentyn rish nyn maynrys dy bragh farraghtyn. Ta’n “vea dy bragh farraghtyn” dy jarroo banglane jeh ’n chredjue oc, agh t’eh dy yindyssagh er ny yarrood ayns nyn ymmyrkey bea. Cha vel raueaghyn nyn gooinsheanse, cha vel coyrle nyn gaarjyn, cha vel sharmaneyn as padjeryn nyn shirveishee goaill greme shickyr erbee er nyn aignaghyn. Myr shoh t’ad goll er nyn doshiaght dy ommijagh as dy mee-arryssagh, derrey ta nyn gass skyrraghtyn ayns oor atchimagh ennagh, as t’ad caillit son dy bragh! | |
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[2] veh] text v’eh, sc. Ve
[a] Not present in Manx
"ayns nyn ymmyrkey bea".- not present in English
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| One of the Fathers, with great beauty and propriety, calls death “the gate of eternity.” The death of a human creature is his passing out of time into eternity; and what event can be more solemn? Yet, this so common, that we seldom make any serious reflections on it; and we talk of it with as much indifference as of any common article of news. With regard to death itself, there is one event to the righteous and to the wicked: but, oh! what a vast difference immediately succeeds! To each, their time of trial is ended, and their eternal state is begun. The righteous man puts off the body with all its cares, temptations, and sorrows; his soul ascends to God, and enters upon everlasting rest, security, and joy. What a glorious and delightful change! The sinner likewise changes his temporal for eternal things; but it is for torment and misery. When a wicked man dieth, saith Solomon, his expectation shall perish, and the hope of unjust men perisheth. His last breath, and his last hope, expire together. he shall never hear preaching or praying any more; never receive one more invitation of mercy. He is brought to the bar of God, to give an account of the time, the means and advantages he has enjoyed, and to receive his doom. This is the portion of a wicked man! And is it not then an awful thing to die? You will think so when the king of terrors seizes you. A man of humour, in his gay hours, wrote and published a history of those who had died jesting; but he solemnly retracted it in writing, on his death-bed: for he found that death was no jesting matter. Ah! Eternity! Eternity! said a graceless wretch, when dying and looking dismally at those about him, and there he stopped: he said no more; more he could not say; more he needed not to say. Ponder upon this example, and if you dread such a death, do not lead such a life. | Ta fer jeh ny chied Chreesteenyn, ayns aght feer aalin as cooie, er n’enmys baase “giatt beaynid.” Tra ta dooinney geddyn baase t’eh goll veih traa gys beaynid; as cre’n red s’arrymee oddagh taghyrt da? Ny yeih ta shoh cha cadjin, dy nee anvennic ta shin smooinaghtyn dy dowin er; as ta shin taggloo jeh lesh wheesh dy lhag-chiarail as yinnagh shin jeh naight fardailagh erbee. Choud as te’h bentyn rish y baase hene, te taghyrt co-laik da’n dooinney crauee as da’n drogh yantagh: agh, oh! cre’n lhiettrymyss yindyssagh ta chelleeragh geiyrt er! Daue nyn neesht, ta’n stayd dy phrowal harrish, as ta’n stayd dy bragh farraghtyn goaill toshiaght. Ta’n dooinney crauee cur dy lhiattee yn challin marish ooilley ny kiarailyn, miolaghyn, as ny treihyssyn va bentyn da; ta e annym getlagh seose gys Jee, as goll stiagh ayns shee, as sauchys, as gerjagh dy bragh farraghtyn. Cre’n caghlaa gloyroil! Cre’n caghlaa gerjoilagh! Ta’n drogh-yantagh myrgeddin caghlaa ny reddyn ta cherraghtyn son ny reddyn ta farraghtyn son dy bragh; agh she son torchagh as treihys te’h caghlaa. Tra ta dooinney mee-chrauee geddyn baase, (ta Solomon gra) ta e yerkal cherraghtyn, as ta treishteil ny mee-ynrick goll naardey. Ta e ennal s’jerree, as e hreishteil s’jerree, cherraghtyn cooidjagh. Cha jean eh dy bragh cliashtyn preacheil ny padjer arragh; cha jean eh dy bragh geddyn un cheb elley dy vyghin. T’eh currit lesh kiongoyrt rish stoyl-briwnys Yee, dy chur coontey jeh’n traa, jeh ny saaseyn as ny vondeishyn ghow eh soylley jeu ayns shoh, as dy gheddyn e chronney. Shoh cronney yn dooinney ta geddyn baase ayns e pheccaghyn! As nagh vel eh eisht red atchimagh dy gheddyn baase? Shen myr nee shiu smooinaghtyn tra nee Ree ny atchimyn gremmey shiu. Ren dooinney ennagh, ayns e ooryn dy reayid, scrieeu coontey jeh nyn lheid as hooar baase jannoo craid; agh ghow eh arrys as ren eh dobberan dy sharroo er y hon, er e lhiabbee vaaish; son dennee eh nagh row craid dy veh jeant mysh baase. Ales! beaynid! beaynid! dooyrt dooinney dyn grayse, tra v’eh geddyn baase, as jeeaghyn dy trimshagh er ooilley mygeayrt y mysh: cha dooyrt eh arragh; arragh cha noddagh eh gra; arragh cha b’liass da gra. Smooinnee-jee shiuish dy dowin er y sampleyr atchimagh shoh, my chaarjyn deyr, as my ta shiu goaill aggle roish lheid y vaase ny jean-jee leedeil lheid y vea. | |
| When you hear of the death of others, how proper and useful a reflection would this be, “They are gone into eternity!” When you hear the solemn sound of a tolling bell, think “Another soul is gone into eternity!” When you see the funeral of a neighbour, think, “His time is ended; he has arrived at his eternal home, and is fixed in an unchangeable state: man giveth up the ghost, saith Job, and where is he? What is become of him, whom but a few days ago we saw and conversed with? In what place, with what company is he now? While I am thus reflecting, what does he see, and feel, and think? And how soon will the same thing be said concerning me also? He is dead! Oh! that solemn, awful day that shall finish my course; that infinitely important day when I must enter upon eternity!” Surely these just and natural reflections should make me serious, as they did a very eminent courtier and statesman, in Queen Elizabeth’s time (Secretary Walsingam,) whose memorable words cannot fail to make some impression on every reader. This great man having retired from the busy world into the privacy of the country, some of his gay companions rallied him on his becoming religious, and told him he was melancholy. “No,” said he, “I am not melancholy, but I am serious; and ’tis fit I should be so.” | Tra ta shiu clashtyn jeh baase sleih elley, cre cha cooie as vondeishagh veagh eh dy smooinaghtyn myr shoh, “T’ad ersooyll gys beaynid!” Tra ta shiu clashtyn bwoalley trome yn chlag verriu, smooinee-jee, “ta annym elley ersooyll gys beaynid!” Tra ta shiu fakin oanluckey naboo, smooinee-jee “ta’n traa echeysyn ec kione; Te’h er roshtyn gys e hie dy bragh farraghtyn, as er ny hickyraghey ayns stayd nagh jin dy bragh caghlaa: ta dooinney paartail as c’raad te’h? ta Job gra. Cre’n erree t’er jeet ersyn nagh vel agh beggan beg dy laghyn neayr as ren shin fakin as pleadeil rish? Ayns cre’n ynnyd, ayns cre’n cheshaght t’eh nish? Choud as ta mish myr shoh resooney rhym pene, cre ta eshyn fakin, as gennaghtyn, as smooinaghtyn? As cre cha leah as vees yn red cheddin er ny ghra myrgeddin jeems! T’eh marroo! O s’arrymagh yn laa shen ver jerrey er yn traa aym’s; yn laa dy hrymmyd erskyn insh shen tra sheign dou goll stiagh ayns beaynid!” Shickyr lhissagh resooney er yn aght cooie shoh cur orrym smooinaghtyn dy dowin, myr ren ad er fer jeh ny deiney syrjey ’sy reeriaght ayns traa yn Ven-reïn Elizabeth, yn goan weityl echey shegin greme y goaill er aigney dagh unnane ta lhaih ad. Hie yn dooinney ooasle shoh dy lhiattee veih cooishyn seihltagh gys thie er y cheer, ayns e henn laghyn dy yeeaghyn stiagh ny s’geyrey ayns stayd e annym: haink e henn cumraagyn dy yeeaghyn eh, as dooyrt ad rish dy row eh er n’aase ro-chrauee, dy row eh trome-chreeagh. “Cha vel mee trome-chreeagh,” as eshyn, “agh ta mee dy dowin smooinaghtagh; as te’h cooie as cair dou myr shen dy ve.” | |
| Ah! my friends! while we laugh, all things are serious round about us. God is serious, who exerciseth patience towards us: Christ is serious, who shed his blood for us; the Holy Spirit is serious, in striving against the obstinacy of our hearts: the holy Scriptures bring to our ears the most serious things on the world; the whole creation is serious in serving God and us: all that are in heaven or hell, are serious:—How then can we be gay? | ||
| Let us then maintain a steadfast regard to eternity, wherever we are, and whatever we do. Were we deliberately to compare temporal and eternal things, we could never imagine that providing for the present life was worthy so many hours thought and labour every day, and eternity scarce worthy half a thought in many hours, and perhaps not one fixed serious thought in many days. Proper thoughts of eternity will restrain our immoderate fondness for the things of time; they will show us that riches, honours, and pleasures of this life are all temporary, fading, and deceitful. They will teach us to follow even our lawful worldly business with moderation, by reminding us that we have more important affairs to attend to. They will abate our fondness for the distinctions of the world, which are so generally prized. The honours of this world cannot silence a clamorous conscience, much less can they suspend their possessor’s eternal doom. A great man had an extraordinary mark of distinction sent him by his prince, as he lay on his death-bed. “Alas!” said he, looking coldly upon it, “this is of immense value in this country; but I am just going to a country where it will be of no service to me.” | Lhig dooin eisht freayll seose ayns nyn greeaghyn smooinaghtyn dowin jeh beaynid, cre theihll ta shin, as cre erbee ta shin jannoo, Dy beagh shin dy ciarailagh dy holaghey ny reddyn ta cherraghtyn rish ny reddyn ta farraghtyn son dy bragh, cha noddagh shin dy bragh smooinaghtyn dy vel kiarailyn yn seihll shoh feeu whilleen oor dy smooinaghtyn as dy laboragh dy chooilley laa, as beaynid scoan feeu un smooinaght dowin ayns laane ooryn, ny foddee ayns laane laaghyn. Nee smooinaghtyn cooie mychione beaynid charbaa nyn ghraih veih ny reddyn ta cherraghtyn; nee ad soilshaghey dooin dy vel berchys, as ooashley, as eunyssyn yn vea shoh molteyragh as dy leah lheih ersooyl. Nee ad gynsaghey dooin dy eiyrt da nyn gooishyn seihlltagh fegooish rour imnea, liorish coyrt shin ayns cooinaghtyn dy vel cooishyn jeh scansh smoo ain dy chur tastey daue. Nee ad cooney lhien dy hoiaghey beg jeh reddyn ard yn seihll, ta son y chooid smoo dy mooar er ny hoiaghey jeu. Cha nod ooashley yn seihll shoh cur ny host oghsan cooinsheanse guint, foddey sloo lhiettal yn vooinjer ta goaill soylley jeu veih coayll anmey dy bragh farraghtyn. Va dooinney ooasle dy row as gioot costal er ny choyrt huggey veih’n Ree tra ve’h ny lhie er e lhiabbee vaaish. “Ales!” as eshyn, (ceau shilley feayr er,) “ta shoh jeh trymmid vooar ayns y cheer shoh; agh ta mish chelleeragh goll roym gys cheer raad nagh bee eh jeh ymmyd erbee dou.” | |
| In like manner, considerations of eternity will restrain your fondness for the diversions and amusements of life. You will have better things to mind; nobler objects to pursue. A lady who has spent the evening at cards and in gay company, returning at night, found her servant maid reading a religious book; she looked over her shoulder, and said, “Poor melancholy soul! what pleasure canst thou find in poring so long over that book?” That night the lady could not sleep, but lay sighing and weeping: her servant repeatedly asked her what was the matter. At length she burst into a flood of tears, and said: “Oh! it was one word that I saw in your book that troubles me; there I saw that word eternity. —Oh! how happy should I be if I were prepared for eternity!” The consequence of this impression was, that she laid aside her cards, forsook her gay company, and set herself seriously to prepare for another world. That eminent man, Mr. Philip Henry, when he felt the most acute pain in a fit of the stone, said, “I am tormented, but, blessed be God, not in this flame. I am on fire, but, blessed be God, it is not the fire of hell!” | Ayns yn aght cheddin, nee smooinaghtyn er beaynid taarn ersooyl yn ghraih ain voish reaiyd as fardailyssyn yn seihll shoh. Bee reddyn shaare eu dy chur tastey daue. Haink ben-seyr dy row, thie, lurg jee veh er cheau yn fastyr cloie er caartyn, as ayns sheshaght faardailagh, as hooar ee e sharvaant lhaih lioar chrauee; yeeagh ee harrish e gheaylyn as dooyrt ee, “Chretoor boght trome-chreeagh! cre’n taitnys oddys oo geddyn ayns blakey choud er y lioar shen?” Yn oie shen cha noddagh yn ven-seyr cadley, agh lhie ee gosnaghey as dobberan: vrie e sharvaant jee keayrt as keayrt cre va jannoo urree. Ec y jerrey brishey magh ayns thuilley dy yeïr dooyrt ee, “O! she un ockle honnick mee ayns y lioar ayds ta dy my heaghney: ayns shen honnick mee yn fockle shen beaynid. O! cre cha maynrey as veen dy been[3] aarloo son beaynid!” Eiyrtys yn ennaghtyn shoh, va dy hreig ee e caartyn as e sheshaght fardailagh as ghow ee toshiaght dy jeidjagh dy yannoo aarloo son seihll elley. Dooyrt yn dooinney crauee shen, Philip Henry, tra dennee eh pianyn s’geyrey ny claaghyn-geil,[4] “Ta mee er my horchaghey, agh bannit dy row Jee, cha nee ‘ayns y lossey shoh.’ Ta mee er aile, agh bannit dy row Jee, cha nee aile niurin t’ayn.” | |
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[3] veen dy been] i.e. veign dy beign
[4] claaghyn geil] Cregeen: ‘claghyn-geayl, s.
the stone, or what is termed gravel in the bladder;’ Kelly: ‘CLAGH-UAILL, s. pl. CLAGHYN-UAILL, the stone or gravel in the bladder and kidneys, which is derived from claghyn-dy-uaill, urine stones, or eayl, lime.’ ‘FEAYL, s. urine; as clagh-eayl, the stone.’ ScG. clach-fhuail ‘kidney stone, renal calculus’; Ir. clocha fuail (eDIL s.v. 1 fúal dil.ie/24640 ‘urine’).
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| A regard to eternity would make us serious and lively in all the duties of religion. | Yinnagh tastey choyrt da beaynid shin y yannoo arrymagh as jeean ayns ooilley ny curmyn dy chraueeaght. | |
| A celebrated painter among the ancients, being asked why he took so much pains about his pictures, answered, “I am painting for eternity.” | ||
| This thought, “I am reading, I am hearing for eternity,” would put life and vigour into our religious exercises. | Yinnagh yn smooinaght shoh, dy vel shin lhaih as cliashtyn son beaynid cur bioys as jeeanid da ooilley nyn shirveish crauee. | |
| Serious thoughts of eternity will render the gospel of Jesus Christ unspeakably precious. They will lead us to receive those humbling truths which are so opposite to the pride of worldly men. Why is it that the approach of death and eternity fills the mind with fear and apprehension? It is because we are sinners: and therefore “judgment is come upon all men to condemnation;” and indeed it is “a fearful thing to fall into the hands of the living God.” When these terrors of the Lord have taken hold of the conscience, how refreshing is it to hear that the word of God reveals a free, full, and everlasting salvation! It publishes pardon and eternal life as the gift of God, through the obedience and death of his Son Jesus Christ; without which there could have been no forgiveness of sin, no admission into eternal happiness. | Yinnagh smooinaghtyn dowin er beaynid jannoo sushtal Yeesey Creest erskyn towse deyr dooin. Yinnagh ad leeideil shin dy ghoaill greme er ny firrineyssyn mooarey shen ta shassoo noi as ginjillaghey moyrn deiney seihltagh. Cre’n fa ta shilley jeh baase as beaynid lhieeney yn aigney lesh aggle as atchym? T’eh er yn oyr dy vel shin peccee, as shen y fa ta “vriwnys[5] er jeet er dy chooilley ghooinney gys deyrey;” as ayns firrinys “t’eh red atchymagh dy huittym ayns laueyn yn Jee bio.” Tra ta atchymyn yn Chiarn er ghoaill greme er y chooinsheanse, cre cha gerjoilagh as t’eh dy chlashtyn dy vel goo Yee fockley magh Saualtys nastee, fondagh as dy bragh farraghtyn! T’eh fockley magh pardoon as yn vea dy bragh farraghtyn myr gioot Yee trooid biallys as baase e Vac Yeesey Creest; n’egooish cha noddagh shin dy bragh v’er chosney leih peccaghyn, ny eiraght ayns reeriaght niau. | |
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[5] vriwnys] Unjustified lenition here. Rom. 5.18: ‘haink briwnys er dy chooilley ghooinney gys deyrey.’
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| It is therefore only through faith in his blood that we can hope for the justification of our persons. It is only through the power of grace that we can attain a meetness for the inheritance above. Thus shall we excite and cherish the most grateful and affectionate emotions of the heart towards our Lord Jesus Christ, and God even our Father, “who has loved us, and given us everlasting consolation, and good hope through grace:” and, in proportion to the solidity and liveliness of that hope, it will fill us with joy unspeakable and full of glory. | She ynrycan er y fa shen trooid credjue ayns yn uill echeysyn oddys shin treishteil dy ve er nyn seyrey, she ynrycan trooid berchys e ghrayse oddys mayd ve jeant cooie son eiraght ny nooghyn ayns soilshey. Myr shoh nee mayd freayll seose ayns nyn greeaghyn yn booise syrjey as yn ghraih[6] s’ jeean er nyn Jiarn Yeesey Creest as er Jee eer nyn Ayr “t’er ny ve graihagh orrin as er choyrt dooin gerjagh dy bragh farraghtyn, as treishteil mie, trooid grayse;” as ayns yn un towse as ta firrinys as jeeanid yn treishteil shen ain, nee eh lhieenney shin lesh “boggey erskyn insh as lane dy ghloyr.” | |
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[6] ghraih] text ghraish
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| And now, candid reader, permit me to request that you would most seriously and carefully review this subject, and ask yourself—“Oh! my soul, art thou prepared for eternity?” Prepared or not, eternity is at hand. Let me entreat this small favour of you, to retire this very day, and spend a little time thinking on eternity. Ponder in your mind, wat it is to live for ever in a state of endless happiness, or endless misery. If you will do this, I shall have a cheerful hope, that one quarter of an hour, so spent, will be the most profitable you ever spent in all your life; and that God will make the meditation useful to your soul, and the beginning of eternal felicity. If I thought an apology necessary for dwelling so long on eternity, and being so earnest in this address, that apology should be no other than the answer which a pious man once made to this question from his friend, “Why do you spend so much time in reading, meditation, and prayer?” The good man lifted up his eyes and hands to heaven, and said, with great solemnity—For ever! for ever! for ever! | As nish, uss ta lhaih ny goan shoh, sur dou dy yeearree ort, dy ghoaill shilley dowin as tastagh jeh’n chooish shoh ta jeh scansh erskyn insh, as brie jeed hene— “O my annym, vel uss aarloo son beaynid?” Aarloo ny neu-aarloo ta beaynid ergerrey. Lhig dou geearree yn foayr shoh jeed, dy jean oo yn eer laa jiu goll dy lhiattee as ceau red beg dy hraa ayns smooinaghtyn er beaynid. Smooinnee dy dowin cre t’eh dy ve bio son dy bragh ayns maynrys dy bragh farraghtyn, er nonney ayns treihys nagh bee dy bragh ny dy bragh ec kione. Shoh my nee oo, bee treishteil gerjoilagh aym dy bee un chiarroo oor er ny cheau myr shoh yn traa s’vondeishee cheau oo rieau ayns ooilley laaghyn dty heihll; as dy jean Jee lheid ny smooinaghtyn y yannoo vondeishagh da dty annym, as toshiaght maynrys dy bragh farraghtyn. Dy been smooinaghtyn dy vel leshtal erbee ymmyrchagh son tannaghtyn choud er y chooish shoh, as son ve cha jeean ayns shen ny ta mee er ghra, cha beeagh yn leshtal shen arragh agh yn ansoor hug dooinney crauee da’n feysht shoh veih fer jeh e chaarjyn, “Cre hon t’ou ceau wheesh dy hraa ayns lhaih ny Scriptyryn, ayns smooinaghtyn casherick rhyt hene, as ayns padjer?” Hrog yn dooinney crauee seose e laueyn as e hooillyn gys niau, as dooyrt eh lesh laane arry as jeeanid— “Son dy bragh! son dy bragh! son dy bragh!” | |
| Liverpool: Printed at the Circus-street Free School; and sold at the Tract Depository, 61, Circus-street; where may be had, the Tracts published by the Religious Tract Society, the Cheap Repository, and the Edinburgh Tract Society. | Liverpool: Printed by R. Telling, for the Manks Society for promoting the Education of the Inhabitants of the Isle of Man through the medium of their own language. | |