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