This course of party tactics Mr. Adams exhibits by a particular narrative of the misrepresentation to which he had been subjected, closing his statement with the following acknowledgment: "I must do many of the members of the House of Representatives from the South the justice to say that their treatment of me is dictated far more by the passions and prejudices of their constituents than by their own. Were it not for this curse of slavery, there are some of them with whom I should be on terms of the most intimate and confidential friendship. There are many for whom I entertain high esteem, respect, and affectionate attachment. There are among them those who have stood by me in my trials, and scorned to join in the league to sacrifice me as a terror to others."
In September, 1842, at the invitation of the Norfolk County Temperance Society, Mr. Adams delivered at Quincy an address,—not perhaps in coïncidence with the prevailing expectations of that society, but in perfect unison with his own characteristic spirit of independence. He instituted an inquiry into the effect of the principles of total abstinence from the use of spirituous liquors, the administration of pledges, or, in other words, the contracting of engagements by vows; and examined the whole subject with reference to the essential connection which exists between temperance and religion. In the course of his argument he maintains that the moral principles inculcated by the whole tenor of the Old Testament, with regard to temperance, are,—1. That the temperate use of wine is innocent, and without sin. 2. That excess in it is a heinous sin. 3. That the voluntary assumption of a vow or pledge of total abstinence is an effort of exalted virtue, and highly acceptable in the sight of God. 4. That the habit of excess in the use of wine is an object of unqualified abhorrence and disgust. He concluded with a warning to his fellow-citizens to "stand fast in the liberty wherewith Christ has made you free, and be not entangled again with the yoke of bondage;" and, after applauding the members of the Norfolk County Temperance Society for their attempts to suppress intemperance, declaring it a holy work, and invoking the blessing of Heaven on their endeavors, he bids them "go forth as missionaries of Christianity among their own kindred. Go, with the commendation of the Saviour to his apostles when he first sent them forth to redeem the world: 'Be ye therefore wise as serpents, and harmless as doves.' In the ardor of your zeal for moral reform forget not the rights of personal freedom. All excess is of the nature of intemperance. Self-government is the foundation of all our political and social institutions; and it is by self-government alone that the laws of temperance can be enforced.... Above all, let no tincture of party politics be mingled with the pure stream from the fountain of temperance."
The spirit of this address, and the intimate knowledge of the Scriptures Mr. Adams possessed, will be illustrated by the following extract:
"Throughout the whole of the Old Testament the vine is represented as one of the most precious blessings bestowed by the Creator upon man. In the incomparable fable of Jotham, when he lifted up his voice on the summit of Mount Gerizim, and cried to the men of Shechem, 'Hearken unto me, ye men of Shechem, that God may hearken unto you,' he told them that when the trees of the forest went forth to anoint them a king to reign over them, they offered the crown successively to the olive-tree, the fig-tree, and the vine. They all declined to accept the royal dignity; and when it came to the turn of the vine to assign the reasons for his refusal, he said, 'Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?' In the one hundred and fourth Psalm,—that most magnificent of all descriptions of the glory, the omnipotence, and the goodness of the Creator, God,—wine is enumerated among the richest of his blessings bestowed upon man. 'He causeth the grass to grow,' says the Psalmist, 'for the cattle, and herb for the service of man, that he may bring forth food out of the earth, and wine that maketh glad the heart of man, and oil to make his face to shine, and bread that strengtheneth man's heart.'
"But, while wine was thus classed among the choicest comforts and necessaries of life, the cautions and injunctions against the inordinate use of it are repeated and multiplied in every variety of form. 'Wine is a mocker,' says Solomon (Prov. 20:1); 'strong drink is raging; and whosoever is deceived thereby is not wise.' 'He that loveth pleasure shall be a poor man; he that loveth wine and oil shall not be rich.' (21:17.) 'Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. Look not thou upon the wine when it is red, when it giveth its color in the cup, when it moveth itself aright,'—say, like sparkling Champagne.—'At the last it biteth like a serpent, and stingeth like an adder. Thine eyes shall behold strange wonders, and thine heart shall utter perverse things; yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth on the top of a mast. They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.' Never was so exquisite a picture of drunkenness and the drunkard painted by the hand of man.
"Yet in all this there is no interdict upon the use of wine. The caution and the precept are against excess."
On the 29th of May, 1843, Mr. Adams delivered before the Massachusetts Historical Society a discourse in celebration of the Second Centennial Anniversary of the New England Confederacy of 1643. This work is characterized by that breadth and depth of research for which he was distinguished and eminently qualified. It includes traces of the early settlements of Virginia, New England, Pennsylvania, and New York; of the causes of each, and the spirit in which they were made and conducted, and of the principles which they applied in their intercourse with the aboriginals of the forest. He then proceeds to give an account of the confederation of the four New England colonies, Plymouth, Massachusetts, Connecticut, and New Haven, in 1643, with appropriate statements of the principles and conduct of the founders of each settlement, and of the character and motives of the leaders of each of them.
The origin, motives, and objects of that confederation, he explains; analyzing the distribution of power between the commissioners of the whole confederacy and among the separate governments of the colonies, and showing that it combined the same identical principles with those which gathered and united the thirteen English colonies as the prelude to the Revolution which severed them forever from their national connection with Great Britain; and that the New England Confederacy of 1643 was the model and prototype of the North American Confederacy of 1774.
His sketch of the founder of the Colony of Rhode Island will give a general idea of the spirit and bearing of this discourse:
"Roger Williams was a man who maybe considered the very impersonation of a combined conscientious and contentious spirit. Born in the land of Sir Hugh Evans and Captain Fluellen, educated at the University of Oxford, at the very period when the monarchical Episcopal Church of England was purging herself, as by fire, from the corruptions of the despotic and soul-degrading Church of Rome, he arrived at Boston in February, 1630, about half a year after the landing of the Massachusetts Colony of Governor Winthrop. He was an eloquent preacher, stiff and self-confident in his opinions; ingenious, powerful, and commanding, in impressing them upon others; inflexible in his adherence to them; and, by an inconsistency peculiar to religious enthusiasts, combining the most amiable and affectionate sympathies of the heart with the most repulsive and inexorable exclusions of conciliation, compliance, or intercourse, with his adversaries in opinion.