That Miss Adams drew her support from religion under this calamity, her manuscripts very clearly show. She employed herself, when unable to compose, in making extracts from the Scriptures, which she applied to her particular state of mind. These she arranged in a little book, and preserved till her death.
In her memoirs, she alludes to a small circle of females that had gradually been drawn together from the neighboring towns, by a similarity of taste and situation; and in this circle she found great enjoyment. In after years, her imagination probably exaggerated their merit. Yet she retained many proofs that they were not of an ordinary stamp. In speaking of this knot of friends, Miss Adams, said, ‘they were all poor, and most of them good-looking,’ and then added, with her usual simplicity, ‘I had the fewest attractions of any of them.’
Nor was Miss Adams’s pen at this time idle. The powers of her mind were early appreciated by her young associates; or, perhaps, it is more just to say, that they obtained that influence, which, however unclaimed, is stamped upon superior intellect. Mind is created to rule. Wealth, and all merely outward distinctions are thrown into obscurity, when brought in competition with mental power. This is strikingly exemplified in public and professional strife; and, though more minutely, yet hardly less obviously, in the miniature circle of private life. Miss Adams, with all her humility, and her retiring modesty, was the casuist of her youthful friends. A number of her papers that remain, prove how often she was resorted to by her companions in cases of opinion; and the publication of a few of these, it is believed, cannot be wholly uninteresting to those who knew her in later life.
One of her young friends put to her this interrogative. Ought mankind to be respected for their personal worth alone, abstracted from all accidental causes?
To this question Miss Adams replied.
‘Mankind ought primarily to be respected for their personal worth; yet if accidental causes make that worth appear more conspicuous, it may increase our esteem, which still is founded on personal worth in proportion as it appears. The more we see of virtue, the more it ought to attract our love and admiration. Virtue becomes visible only by its effects. The diamond we value for its intrinsic worth. But when it is polished and set, its essential beauty appears more refulgent. So external accomplishments, and accidental causes, set forth the original beauty of virtue, and serve to heighten its charms. There are particular circumstances in which every virtue will shine with peculiar lustre. For instance, humility has intrinsic excellence. But it appears most attractive in those who are placed in affluent circumstances, and are surrounded by pomp and splendor. Fortitude, also, is an excellent quality of the mind. But suffering and adversity must bring it forth. Persons who have performed eminent services for their country are worthy of greater honor, than those who have remained in private life with equal worth. I conclude, therefore, that mankind ought to be esteemed for their personal worth, as it is rendered conspicuous by accidental causes.’
Another question proposed was, whether virtue ought not to be regarded as its own reward, without any reference to a future state of happiness, or misery?
To this she replied, ‘A regularity of conduct is for the interest of all, even were their prospects terminated by the enjoyments of this life. We cannot doubt that the virtuous Seneca enjoyed more happiness than Nero, his cruel and tyrannical master. So far as inward peace of conscience depends on virtue, it is its own reward. But we do not find that its ends are commensurate with its exertions. Honest industry does not always bring even a moderate support. It therefore appears evident to me, that there would not be sufficient reward for, nor consequently sufficient excitement to, the sacrifices which virtue requires, without the hope of a future life. God, by the influences of his spirit, brings home the truths of the Gospel upon the mind, and makes them the spring of new, and right principles. Hence Divine Revelation informs us, “by his own will begat he us by the word of truth.” If we look for nothing beyond the grave, too many will say, “what advantageth it me?” Dr Doddridge observes, “there are some sufferings of flesh and blood, to which good men for conscience’ sake have been exposed, so extreme, that without some extraordinary support from God, it would be really impossible that the pleasures of a rational thought should be enjoyed by them.” Such support must arise from a view of a future state, and from a conviction that afflictions are but for a moment, and are “working out for them a far more exceeding, even an eternal weight of glory.” Not that I mean to say, we are to expect Heaven as a reward for our virtue, independent of the free grace of God. But he has promised a glorious inheritance to those who do well, and this ought to stimulate men to the greatest industry in his service. Love to God is the great principle of christian virtue.’
On another occasion she was applied to by a friend, who was placed in an embarrassing situation, for her sentiments on the subject of forming a connexion, without mutual attachment.
The following observations are extracted from her reply.