John Quincy Adams’s (JQA) diary, which was inspired by his father John Adams (JA) and started as a travel journal, initiated a lifelong writing obsession. In 1779, twelve-year-old JQA made his second trip abroad to accompany his father’s diplomatic mission. While in Europe, he attended various schools and traveled to St. Petersburg as an interpreter during Francis Dana’s mission to Russia. He subsequently served as JA’s secretary at Paris during the final months before the Anglo-American Definitive Peace Treaty was signed in September 1783. Two years later, JQA returned to the US. After graduating from Harvard College in 1787, he moved to Newburyport to read law under Theophilus Parsons and in 1790 he established a legal practice in Boston. JQA’s skill as a writer brought him public acclaim, and in 1794 President George Washington nominated him as US minister resident to the Netherlands.
John Quincy Adams (JQA) entered diplomatic service in September 1794 as US minister resident to the Netherlands. He married Louisa Catherine Johnson (LCA) in July 1797 after a fourteen-month engagement, and their three sons were born in this period. During his father John Adams’s (JA) presidency they moved to Berlin where, as US minister plenipotentiary, JQA signed a new Prussian-American Treaty of Amity and Commerce. JQA returned to the US in 1801 and entered politics, elected first to the Massachusetts senate in 1802 and then to the US Senate in 1803. His contentious relationship with fellow Federalist members over his support of some Democratic-Republican policies led to his removal from office. In May 1808 the Federalist-controlled Massachusetts legislature voted to replace him at the end of his term, prompting JQA’s resignation in June. Between 1806 and 1809 he also served as the first Boylston Professor of Rhetoric and Oratory at Harvard.
John Quincy Adams (JQA) returned to diplomatic service in August 1809 as the US’s first minister plenipotentiary to Russia. In St. Petersburg JQA was well-liked by Emperor Alexander I and closely followed the battles of the Napoleonic Wars then raging across Europe. When the US declared war on Great Britain in 1812, Adams watched from afar as the conflict dragged on for two years. In April 1814, he traveled to Ghent, Belgium, as part of the US delegation to negotiate an end to the war with England; the Treaty of Ghent was signed on Christmas Eve. Subsequently appointed US minister to the Court of St. James’s in May 1815, JQA served in London for the next two years.
John Quincy Adams (JQA) served as the US secretary of state during James Monroe’s presidency. Adams’s duties included organizing and responding to all State Department correspondence and negotiating agreements beneficial to the US. His achievements as secretary of state include the Anglo-American Convention of 1818, which established the US border with Canada along the 49th parallel, and the Adams-Onis Treaty of 1819 (Transcontinental Treaty), which resulted in the US acquisition of Florida. JQA also formulated the policy that became known as the Monroe Doctrine, in which the US called for European non-intervention in the western hemisphere, specifically in the affairs of newly independent Latin American nations. As Monroe’s presidency came to an end, JQA was among the top candidates in the 1824 presidential election. When no candidate earned the necessary majority, the House of Representatives decided the election in JQA’s favor in February 1825.
John Quincy Adams (JQA) was inaugurated as the sixth president of the US on 4 March 1825 and began his administration with an ambitious agenda of improvements for American society. His presidency was embattled. Supporters of Andrew Jackson, who believed their candidate had unfairly lost the 1824 election, worked ceaselessly to foil JQA’s plans. Domestically, JQA refused to replace civil servants with partisan supporters, and his administration became involved in disputes between the Creek Nation and the state of Georgia. JQA’s foreign policy also suffered, as partisan bickering in Congress failed to provide timely funding for US delegates to attend the 1826 Congress of Panama. Political mudslinging in advance of the 1828 presidential election was particularly fierce, and by mid-1827 JQA knew he would not be reelected.
In 1831 John Quincy Adams (JQA) became the only former president to subsequently serve in the US House of Representatives. As the chairman of the House Committee on Manufactures, he helped compose the compromise tariff bill of 1832. He traveled to Philadelphia as part of a committee that investigated the Bank of the United States, drafting a minority report in support of rechartering the bank after disagreeing with the committee’s majority report. JQA regularly presented the antislavery petitions he received from across the country, and he vehemently opposed the passage of the Gag Rule in 1836 that prevented House discussion of petitions related to slavery. He opposed the annexation of Texas, and in 1838 he delivered a marathon speech condemning the evils of slavery. JQA also chaired the committee that oversaw the bequest of James Smithson, which was used to establish the Smithsonian Institution.
During his final years of service in the US House of Representatives, John Quincy Adams (JQA) continued to oppose the Gag Rule that prevented House discussion of petitions related to slavery. In 1839 he joined the defense team for the Africans who revolted aboard the Spanish slave ship Amistad. The Supreme Court declared the Amistad Africans free on 9 March 1841 after JQA delivered oral arguments in their favor. In 1842 JQA faced a censure hearing and ably defended himself against charges from southern congressmen. He introduced a successful resolution that finally led to the repeal of the Gag Rule in 1844. JQA voted against both the annexation of Texas in 1845 and the US declaration of war with Mexico in 1846. He collapsed on the floor of the House on 21 February 1848 and died two days later.
Vernal— Heard this Morning at the Presbyterian Church, Mr
Fowler, from Philippians 1.21. “For to me, to live, is
Christ”—a figurative expression of great energy, and as the preacher
remarked, altogether characteristic of St. Paul— In the afternoon I
attended at St. John’s Church. Mr Hawley
read prayers for the second Sunday in lent and Mr Higbee,
preached from 2. Corinthians 13. and 14.— “The grace of the Lord Jesus
Christ, and the love of God, and the communion of the Holy Ghost, be
with you all. Amen.[”] a Sermon upon the Trinity— Dogmatical and
Pragmatical— It reminded me of what the Irish Jacobin Clergyman Beresford, said to me at St. Petersburg— I told him I had been reading
an admirable Sermon of Massillon, upon the divinity of Christ— Ah! said he—well—I
think I will look it up, and preach it next Trinity Sunday— Mr. Higbee spoke rather scornfully of persons
who affect to draw distinctions between theoretical and practical
philosophy or Science— He said that all practical action in religion
must be founded upon doctrine, which may be true—but the converse may be
questionable, whether all doctrine 827must
necessarily be followed by practice— He did not very conclusively shew,
to what practical result the doctrine of the Trinity is essential; nor
was his doctrine very logically deducible from his text, which very
emphatically distinguishes between God, and the
Lord Jesus Christ, on one hand, and the Holy Ghost on the other— There
are to be sure three persons distinguishable in the text, and one of
them is God—but there is not the shadow of an intimation, that either
the Lord Jesus Christ, or the Holy Ghost is identical with God— The
irresistible implication is the reverse— The blessing invoked by the
Apostle upon his Corinthian disciples is three-fold— The grace or favour
of the Lord Jesus Christ—the Love of God, and the communion of the Holy
Ghost— Now the favour of Jesus Christ as Mediator between God and Man is
one thing—the Love of God is another—the communion of the Holy Spirit is
a third—but if Jesus Christ is God, what is the difference between his
grace, and his love—and if the Holy Ghost be God, what is the difference
between his communion and his love— Mr
Higbee drove rough shod through all this, but his whole Sermon was
didactic and not argumentative—breathing the Spirit of the Athanasian
creed, and dealing damnation round every stubborn unbeliever. The church
was unusually chiefly with women, filled, for an afternoon service, and
Mr Higbee’s positive and domineering
tone, was apparently very acceptable to the auditory— Such is generally
the Trinitarian temper, but it is not the temper of the meek and lowly
Jesus— I have tried very hard, and very sincerely to believe in the
doctrine of the Trinity, because there are passages in the New Testament
which I cannot deny give countenance to it—but when a dogmatist gives me
a text which to my naked reason furnishes an argument against it which I
find it difficult to answer, and then threatens me with eternal
damnation for not believing him—incredulus odi—my
spirit revolts against the yoke, and loses much of its reverence for him
who would impose it.