I think, my Lord, that it affords a subject of fair inquiry, whether those persons, who oppose the benevolent designs of the Cambrian Society, do not, at the same time, oppose their own interest? Knowing how to appreciate honesty and integrity, they will be always glad to engage in their service, those whose general character is distinguished by these pre-eminent virtues. But, by denying them the privileges which it is the object of this Society to secure for them, are they not withholding those very means which are best suited for enabling them to continue in the path of virtue, and for discharging the various duties of their respective avocations, with devotedness and fidelity? What is so likely to guard them against those evils, to which persons in their situation are so peculiarly exposed, as to have the pure doctrines of Christianity enforced in “their own tongue wherein they were born?” What is so calculated to add strength and stability to the good impressions made on their minds, whilst among their native mountains, as the ministry of the Gospel in that language, through the instrumentality of which those impressions were originally produced? Will these individuals receive them into their houses, engage them in their service, and supply all their bodily wants, and, yet, leave their nobler part in a state of utter destitution? My Lord, it is impossible that I can be divested of all apprehension, for the safety of this class of my countrymen, in this City, when I know that they are in the vicinity of a fearful Maelstrom, along the surface of which is seen the floating wreck of many a noble vessel, that left its native shores under the most favourable auspices, buoyant with hope, and radiant with expectation; but which, for want of a skilful pilot, coming within the reach of its attractive influence, was hurried along its impetuous stream, and engulphed in its whirling vortex.
The number of Welsh, resident in Chester, has been differently stated, and, I have no doubt, my Lord, greatly exaggerated.—It is not within my province to inquire what may be the exact amount of the whole Welsh population: I wish to confine myself to that portion of it, which comes within the object of the Society, viz. those who prefer the Welsh language, and consider it the only adequate medium of spiritual instruction.—Without making any definite statement, I feel confident, that in rating these under a thousand, I should form but a low estimate of their number. From my own observation, my Lord, I am prepared to state, that to several hundreds, at least, the Welsh language is the only avenue of religious communication. Since accommodation has been provided for the performance of Welsh service, facts have proved, that without a Welsh Church and Pastor, a very considerable number would have been left as sheep gone astray, without a fold, and without a shepherd. And if, to the Divine Shepherd, the restoration of a single wanderer, appeared an object of such vast importance, what shall we say, my Lord, of the importance attached to the restoration of hundreds? When there is so much zeal exhibited in promoting the cause of Missions, and in sending the Gospel to heathen and foreign lands—when so much interest is displayed in providing Bibles and Missionaries for distant nations, with whom we are in no other way connected, than as members of the great family of mankind, shall we not discover equal zeal for “our brethren, our kinsmen, according to the flesh?”
Last year, very praiseworthy exertions were made towards supplying our fellow subjects, who have emigrated to the different British Colonies, with the means of salvation in their native language, in conformity with the rites of our Established Church. But I submit, my Lord, whether the Welsh, who emigrate to the principal towns of England, are not placed in such a situation, as to render their claims upon our benevolence a matter of primary importance? Perhaps I may be told, that the case of the emigrants to our foreign Settlements is very different—the means of religion, with which they are provided, are in the language of the Countries, to which they have removed—to make the cases parallel, the services of religion ought to be established there in the Erse and Gaelic languages. Now, my Lord, if it could be proved that these languages form the only adequate medium of religious instruction, to as large a proportion of the emigrants, as the Welsh language does to the natives of Wales, I contend that the same necessity would exist for furnishing them with the means of instruction in those languages.—Again, it may be objected, that the Welsh would so soon acquire the language of their neighbours—among whom they live—as to render any instruction in their native tongue superfluous. But, my Lord, in a case of such vast importance, involving the eternal interests of so many immortal beings, can the anticipation of a future benefit, however great, justify the sacrificing of so much present good? Especially, when the attainment of the one, is not incompatible with the enjoyment of the other? When a patient is suffering under an alarming disease, is it safe, during the first stages of the disorder, to abandon the only means calculated to check its progress, because, that at some future period, a change of system may be advantageously adopted? Are we sure that life will be preserved, until the sufferer reach that eventful period? And, even, should he live to try the effect of this new system, would not the abandonment of the old one, at the commencement of the disorder, prove highly prejudicial to the success of the new?
But suppose, my Lord, that, for the sake of argument, I concede this point to the objectors; and let us even imagine the interval to be short, during which the Welshman is excluded from the benefit of religious ordinances; it is an interval which—in whatever light I view it—I cannot contemplate without trembling. It is like holding out a flag of truce to a cruel and relentless foe, in order to give him more time to re-organise his treacherous plans, and gain fresh strength to execute them. And can we be surprised, if at the next assault of the enemy, we find the Christian combatant ingloriously defeated, hurled back upon the world, with the loss of fame, and a blasted reputation?
But the assumption, that the Welsh, resident in English towns, will soon acquire a sufficient knowledge of the English language, to render it a proper vehicle of religious truth, is not founded in fact. It is contradicted by daily experience. We know, my Lord, that it is not an easy task for adults to learn a new language. It is true, (as stated in the Report), “That by the constant intercourse with society, to which their varied avocations would necessarily lead them, such a smattering of the tongue would be gradually acquired, as might enable them to fulfil their civil engagements, without material inconvenience; at the same time that it would be difficult, or rather impossible, for them to understand discourses from the pulpit, on moral and religious subjects, when delivered in English; or to join in the services of Divine worship in that language.”
As a further proof of the truth of this observation, it may be stated, that some of the members of the Sunday evening congregation, at St. Martin’s Church, who have resided in England for several years, affirm, that at this day, they cannot enter into the spirit of Divine worship, when performed in English—they declare that they have not yet been able to think in it; and in order fully to comprehend the meaning of a text or a sentence, it must undergo the process of a mental translation into their own language, and be viewed through that medium. This will appear less surprising, when we consider that it is the language in which they received their Christian education—that all the good impressions made upon their minds, were produced through its instrumentality—that it is the channel through which were conveyed the moral precepts of their early instructors, and the advice of parents, relatives, and friends. In it are treasured up all the texts of scripture, with which their memories are amply supplied. This language is associated with their most interesting recollections—with their sorrows, and with their joys; they think in it, they pray in it, they read their Bibles in it, they praise their Maker in it; and is it not desirable, my Lord, that they should hear the Gospel preached in it?
There is another consideration calculated to justify the principle of the Cambrian Society, viz. the paramount—the infinite—importance of that knowledge, the attainment of which is the grand end of all religious means. I am not now speaking of theoretical knowledge, but of that, which, in the language of our Liturgy, is said to be necessary for the soul’s health; and I am sure it will be readily admitted, that all other knowledge, when compared with this, sinks into utter insignificance: the means, therefore, of acquiring it, ought to be plain, easy, and intelligible, in proportion to its importance. We are told that all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.—But to the Welshman, an English Bible is as much a sealed book, as if it had still remained in the original language. We know that life and immortality are brought to light by the Gospel; but, how can that light shine upon the Welshman, through the impenetrably dark medium of an unknown tongue? The Christian Minister, it is true, delivers his important message with all plainness of speech, but how can the Welshman understand him, or profit by him, if he is a barbarian to him? Besides, my Lord, there are several individuals attending our Lectures, who are not able to read the Bible, even in their own tongue; and if they are deprived of the ministry of the Gospel in that language, I cannot picture to myself any thing more deplorable than would be their condition. How would our sympathy be called forth towards a criminal at the bar of justice—he is tried for his life, and all the proceedings against him are conducted in a language of which he understands not a word—how distressing is his situation! But, what is it compared with that to which many of the poor Welsh in this City would be reduced, if they were deprived of the privileges afforded them by the Cambrian Society? In the case of the criminal, his ignorance forms no part of his accusation; it has no bearing upon the proceedings of the Court; it influences neither the verdict of the Jury, nor the sentence of the Judge: nor would his knowledge have reversed his fate.—But here, my Lord, ignorance and knowledge are antecedents to consequents that are diametrically opposite—they connect their subjects with very different predicates; for in the word of wisdom we are told, that the one shall perish, and the other be saved. The results of ignorance and knowledge, in regard to every other subject, revolve within the contracted sphere of mortality—they descend with the clayey tenement to the grave, and are confined within the narrow limits of the tomb. But in this matter, they involve consequences, the scene of which is laid in eternity, and the development of which will occupy its everlasting ages.—They attach themselves to the immortal spirit, and will accompany him in his adventurous flight across the boundary of time, and serve either to raise him to the regions of bliss ineffable, or to sink him down to the gulph of interminable woe. Can we contemplate the possibility of the latter alternative, without using every means in our power to prevent it?
And, my Lord, I must be allowed to remind the friends of the Established Church, that they are more backward in attending to the wants of their countrymen, in this respect, than any other denomination of Christians. Let them look to the metropolis; there they will find several places of Divine worship for the accommodation of the natives of Wales, without any belonging to the Establishment. The case is the same with respect to Birmingham, Shrewsbury, and Manchester; and at Liverpool there are many Chapels belonging to different denominations of Dissenters, with only one Church, and that of a very recent date.—In Chester, my Lord, we found the ground pre-occupied.—Two Societies had most laudably raised their respective standards, around which was collected a considerable number of devotional worshippers; and the manner in which many of them have since joined our standard, proves, that they flocked around the others, not because they displayed the colours of their favourite party, but because they had the word “Cymraeg” inscribed on their banners.
The last consideration which I shall submit to your Lordship, in order to shew the great usefulness of the Cambrian Society, is, that by securing the residence of a Welsh Clergyman, it provides the means of religious consolation for the poor Welsh at the Chester Infirmary. It is universally acknowledged that one-third of the patients received at this Institution, are natives of the Principality. But I need not enlarge on this point, as your Lordship’s noble brother, Earl Grosvenor, from the kind and active part which he has taken in the proceedings of this excellent charity, is fully enabled to judge how far the visits of a Welsh Pastor are necessary to the welfare of the Institution.
In regard to the success which has attended our Society, I beg to refer to the “Report.” I shall only observe, with relation to my Ministerial charge in this City, that I consider the aged as forming a very important and interesting part. Those who are in the habit of attending the Lectures, could inform your Lordship with what delight this portion of my congregation listen to the preaching of the Gospel in their own tongue. Though years have rolled away since they left their native hills, their decided partiality to the language remains undiminished.—From these, my Lord, the bed of sickness, and a dying hour, cannot be very far distant; and this is a time which will require all the consolation that language can convey, administered in the most plain and simple manner which words can express. But what a gloomy prospect, my Lord, must such a season present to a poor Welshman, without the privileges which this Society provides for him.—I need not repeat that the number is not small, in Chester, who will not be capable of receiving consolation in this trying hour, in any language but the Welsh. And here I may mention a distressing circumstance, which occurred very soon after my appointment to my present situation, and before that appointment was generally known.—I was requested by an English Clergyman to visit a poor man, whom he represented as being dangerously ill, and totally unacquainted with the English language. I lost no time in attending to the application; but when I arrived at the house, I found, in answer to my inquiries, that he was no more. The nurse who attended him, told me he talked a great deal, but she could not understand him, as she knew nothing of Welsh, and he could not speak a word of English.—Here, I was led to indulge in a train of unavailing conjectures, as to the subject of the poor man’s conversation, the state of his feelings—the objects of his wishes—but—my Lord—he was dead!—Now, I would ask those persons who scruple to co-operate in the benevolent designs of our Society, if they are parents, how would they feel upon being told of their children—if they are capable of friendship, how would they like to hear of their friends—dying under such circumstances? May the time never again arrive, when the poor Welsh residents in Chester shall be reduced to such an extremity. Whilst they live, may they have the Gospel preached to them; and when they come to die, may they never want the attendance of a Pastor, who will be able to administer consolation to them in their native tongue!