[presidents] Davis Inauguration Speech Transcript: Cover

Henry Davis's Inauguration Speech: Transcript

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INAUGURAL ORATION

DELIVERED FEB. 21, 1810

HENRY DAVIS, A.M.

PRESIDENT

MIDDLEBURY COLLEGE

PUBLISHED BY REQUEST OF THE CORPORATION

BOSTON :

PRINTED FOR FARRAND, MALLORY, AND CO.

Samuel T. Armstrong, printer.

1810.

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ORATION.

TO form youth by instruction and example, to correct habits of thinking and acting, and to prepare them to fill the stations which may be allotted them, with usefulness and reputation, must be a prime object with every parent who loves his family, and with every man who loves his country. This is a duty so obvious to the understanding, and a subject, with which the best interests of men are so intimately connected, that it has never, till lately, been called in question.

Infidel philosophers, of the last and present century, have waged war with this practice. They have declared, that man, left to himself, is abundantly able to learn, and to do, all that is required of him ; that reason alone, unrestrained by laws, and unbiased by instruction and example, is the unerring guide to duty, and to happiness.

We could hardly conceive it possible, did not the fact exist, that any man, in his senses, could embrace an opinion so monstrously absurd. That such an opinion is embraced, admits not of doubt ; and by

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men too, who value themselves upon their understandings; and set themselves up, as the sole arbiters, of every question, in science, in government, and in religion.

According to their declaration, the various systems which have been adopted, by civilized and christian countries, for the government and instruction of youth, are nothing else, but systems of prejudice and error ; direct violations of the dictates of reason and common sense ; and repugnant to the inborn rights, and privileges of men.

The source of such an opinion, fully proves its absurdity, and its wickedness. It has its origin, in the natural corruption of the heart ; in an unconquerable impatience of restraint ; in a temper equally hostile, to the government of man, and to the government of God. A temper, so restless and malignant, that were its ability proportionate, it would sweep from the earth all civil, and moral institutions, the productions of the wisdom and labour of ages ; erase every vestige of order and civilization ; convert the race of men into a race of beings, not less ferocious, than the wolf or the tyger ; turn the world into a field of blood ; and dethrone the Sovereign of the Universe.

Youth, they say, are not fit subjects of government and instruction, because, by these means, their minds are exposed to prejudice ; and are liable to form incorrect opinions.

In favour of sin, in favour of pleasure and vice, I grant, that prejudice may exist. But in favour of

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truth and virtue, in favour of God and religion, there can be no such thing, as prejudice. Truth and virtue cannot be too ardently loved ; nor God and religion too highly venerated.

This doctrine of the infidel, were it true, in theory, is totally incapable of being reduced to practice. Man comes into the world, helpless and dependant ; destitute of the means of sustaining life ; and equally destitute of the ability of procuring them. Left to himself, without care, without food, and without raiment [sic], he soon languishes and dies. From his parents and others, who are destined to supply his wants, and administer to his comfort, and with whom he is conversant, he naturally, and insensibly, derives his sentiments and forms his habits. And the sentiments imbibed, and the habits formed, in childhood and youth, necessarily, extend their influence, and give a bias to his opinions and conduct, through every succeeding period of life.

But were this objection removed ; were man, as soon as he commences his existence, able to provide for his own necessities ; could he be left, like the beast of the desert, to grow up, without government, without instruction, and without example ; dreadful beyond calculation, would be the consequences. Restrained by no fear, either of God or man, he would become a ferocious, an unsocial being, a mere creature of impulse, activated by no motive, but the gratification of his own lawless and selfish propensities.

The voice of reason, naturally feeble, would be lost in the tumult of passion. Insensible to the emotions,

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of pity and remorse, and ignorant of their duties to each other, and to God, men would be let loose, with the rage of fiends, to harass and to destroy. Those countries, where science and religion now unite their influence, and diffuse the choicest gifts of heaven, would soon exhibit nothing, but cruelty and bloodshed ; and earth, forsaken of the mercy of God, would become a theatre of violence, and the range of devils.

In this so much boasted age, of reason and philosophilosophy, when the unequivocal declaration of the lives and principles of many is let man be wise, but God a liar, it is no uncommon thing, to hear the advantages of a state of nature advocated with a zeal, which would highly become the case of righteousness.

The advocates of this doctrine, if serious in their arguments, were they reduced to the condition, for which they contend, would soon be convinced of their fallacy. Experience, at least, would prove to them that, the ignorance, the ease, and the contentment, of the savage, are but a miserable exchange, for the blessings of enlightened society.

The multiplication of our wants derogates not from our happiness. Man is formed for activity and exertion ; and the pleasure of pursuit and anticipation is, not unfrequently, superior to that of possession itself.

The Parent of the Universe, ever bountiful and wise in all his works, has spread around an endless variety of scenes, admirably adapted to the instruc -

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tion and entertainment of his children. He has endowed us with faculties capable of continual progression, in knowledge and felicity ; and placed before us constant, and powerful motives, to exertion and improvement. Is this display of infinite wisdom and goodness, for no purpose? Are the treasures of nature, rich and inexhaustible, not to be explored? Is the mind of man, the most wonderful workmanship of God, not to be improved? Shall he treat with neglect this richest boon of heaven? Shall he sink down in stupidity, contented with the dainties of the brute, and never aspire to that intellectual, that sublime felicity, of which, his all-wise Creator has made him capable?

Science is a treasure of inestimable price. The more the mind is expanded ; the more man approximates, in wisdom and understanding, to the angels of light, who encircle the throne of the Almighty, the more likely is he to approximate to them, in virtue and felicity.

Knowledge, it is true, increases our wants, and opens to us new sources of desire ; but it opens, at the same time, exhaustless sources of enjoyment. It enlarges our conceptions. It leads us to the contemplation and pursuit of noble objects ; and gives us correct notions of our own rank in the creation of God. It humanizes the ferocious passions, and prepares the heart for the pure pleasures of sympathy. It exalts the mind to juster views of God and his government ; and to a juster estimation of our moral character and condition. And, when sanctified, by the

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Spirit of grace, it heightens every enjoyment; alleviates every affliction; lifts the soul above the world; brightens its discovereis of the love and condescension of the Redeemer, and fills it with sublime anticipations, of the exalted and unmingled felicity, of the spirits of just men made perfect.

A more particular view of this subject, will furnish us with additional and irresistible evidence of the importance of science.

I need not dwell on the more common branches of education ; of the utility of which, experience furnishes us all, with abundant proof. Our daily commerce with the world, presents us with arguments, on this subject, which no sophistry can evade. The occasion, on which we are assembled, demands, that I invite your attention to the consideration of those branches of literature, which constitute a course of liberal education.

To perpetuate the knowledge of past transactions, has ever been viewed, as a matter of primary importance ; and is one of the first objects, which have engaged the attention, of even the barbarous and uncivilized ages. Scarce a nation is to be found, however deeply sunk in ignorance and stupidity, with whom, this practice has not, in some form or other, prevailed.

History opens to us a field, of immeasurable extent, replete with entertainment, and replete with instruction. To men, of every rank, it is deeply interesting. It enables us to travel back, into distant ages, and to converse with men and nations, who, long since,

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were swept from the earth. It presents us with the experience of millions, who have gone before us, as a directory, in the concerns of life.

By the light of history, we view men in their true characters ; stripped of that false colouring, which is often reflected upon them, through the medium of prejudice, of riches, or of power. Here, the man of ambition, the splendor, of whose wealth or victories, dazzles the world, and conceals the malignity of his crimes, is taught, that posterity will form a just appreciation, of his motives and actions. Here, we see virtue and vice depicted in real colours ; the former, conducting her votaries, up the rugged ascent, of honour and felicity ; the latter leading her followers, down the broad road, of shame and destruction.

From the divine, the statesman and the philosopher, the study of history claims particular attention. From this source, the theologian derives the most satisfactory evidence of the divine origin of that faith, which, it is his duty, to teach, and to practise. Here, he beholds those splendid, and miraculous exhibitions of divine power, which accompanied its introduction into the world ; the means, by which it has been propagated ; the virulence, with which it has been assailed ; its astonishing progress, in defiance of powers and principalities, which have conspired for its destruction ; and the wonderful interposition of the Providence of God, from age to age, for the deliverance and salvation of his people. Here, he sees the mighty efficacy of his religion, in renewing and sancti -

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fying the heart ; in improving the condition of mankind ; in exalting nations to civilization, to dignity, and to happiness ; and in her triumphs over the machinations, of wicked men and devils. Here, he traces the faithfulness of God, in the exact, and wonderful accomplishment, of those promises and declarations, in succeeding periods, which he made to his saints, in the primitive ages of the church. And here he learns the godlike character of the religion of the gospel ; the native enmity of the human heart, to its pure and life-giving doctrines ; and in its incomparable superiority, over the devices and systems of men, in enlightening the conscience, in restraining the passions, and in alleviating the afflictions, of this distressed world.

To the statesman, whose business it is, to secure the rights of community, by guarding them against the aggressions of fraud, of rapacity, and of lawless ambition ; and to promote its interest by encouraging industry, science, and religion ; the instructions, derived from history, are of inestimable importance.

This faithful and impartial monitor lays before him the wisdom and experience of ages ; and addresses to him monitions, in a voice, which cannot be misunderstood. She shews him the causes of national aggrandizement, and of national declension. She teaches him that, virtue exalteth a nation, but that sin is a reproach to any people. She points him to nation after nation, plunged, in rapid succession, down the precipice of ambition and luxury, into the abyss of ruin. He learns

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