An Appeal to the People in Behalf of Their Rights as Authorized Interpreters of the Bible

by Catharine Esther Beecher

Another principle, which increases both desire and capacity by exercise, is the power of enjoyment from being the cause of happiness to others. Never was an instance known of regret for devotion to the happiness of others. On the contrary, the more this holy and delightful principle is in exercise, the more the desires are increased, and the more are the susceptibilities for enjoyment from this source enlarged. While the votaries of pleasure are wearing down with the exhaustion of abused nature, and the votaries of ambition are sighing over its thorny wreath, the benevolent spirit is exulting in the success of its plans of good, and reaching forth to still purer and more perfect bliss.

This principle is especially true in regard to the practice of rectitude. The more the leading aim of the mind is devoted to right feeling and action, or to obedience to all the laws of God, the more both the desire and the capacity of enjoyment from this source are increased.

But there is another fact in regard to habit, which has an immense bearing on the well-being of our race. [pg 093] When a habit of seeking happiness in some one particular mode is once formed, the change of this habit becomes difficult just in proportion to the degree of repetition which has been practiced. A habit once formed, it is no longer an easy matter to choose between the mode of securing happiness chosen and another which the mind may be led to regard as much superior. Thus, in gratifying the appetite, a man may feel that his happiness is continually diminishing, and that, by sacrificing this passion, he may secure much greater enjoyment from another source; yet the force of habit is such, that decisions of the will perpetually yield to its power.

Thus, also, if a man has found his chief enjoyment in that admiration and applause of men so ardently desired, even after it has ceased to charm, and seems like emptiness and vanity, still, when nobler objects of pursuit are offered, the chains of habit bind him to his wonted path. Though he looks and longs for the one that his conscience and his intellect assure him is brightest and best, the conflict with bad habit ends in fatal defeat and ruin. It is true that every habit can be corrected and changed, but nothing requires greater firmness of purpose and energy of will; for it is not one resolution of mind that can conquer habit: it must be a constant series of long-continued efforts.

The influence of habit in reference to emotions deserves special attention as having a direct influence upon character and happiness. All pleasurable emotions of mind, being grateful, are indulged and cherished, and are not weakened by repetition unless they become excessive. If the pleasures of sense are indulged beyond a certain extent, the bodily system is [pg 094] exhausted, and satiety is the consequence. If the love of power and admiration is indulged to excess, so as to become the leading purpose of life, they are found to be cloying. But, within certain limits, all pleasurable emotions do not seem to lessen in power by repetition.

But in regard to painful emotions the reverse is true. The mind instinctively resists or flies from them, so that often a habit of suppressing such emotions is formed, until the susceptibility diminishes, and sometimes appears almost entirely destroyed. Thus a person often exposed to danger ceases to be troubled by fear, because he forms a habit of suppressing it. A person frequently in scenes of distress and suffering learns to suppress the emotions of painful sympathy. The surgeon is an example of the last case, where, by repeated operations, he has learned to suppress emotions until they seldom recur. A person inured to guilt gradually deadens the pangs of remorse, until the conscience becomes “seared as with a hot iron.” Thus, also, with the emotion of shame. After a person has been repeatedly exposed to contempt, and feels that he is universally despised, he grows callous to any such emotions.

The mode by which the mind succeeds in forming such a habit seems to be by that implanted principle which makes ideas that are most in consonance with the leading desire of the mind become vivid and distinct, while those that are less interesting fade away. Now no person desires to witness pain except from the hope of relieving it, unless it be that, in anger, the mind is sometimes gratified with the infliction of suffering. But, in ordinary cases, the sight of suffering [pg 095] is avoided except where relief can be administered. In such cases, the desire of administering relief becomes the leading one, so that the mind is turned off from the view of the suffering to dwell on conceptions of modes of relief. Thus the surgeon and physician gradually form such habits that the sight of pain and suffering lead the mind to the conception of modes of relief, whereas a mind not thus interested dwells on the more painful ideas.

The habits of life are all formed either from the desire to secure happiness or to avoid pain, and the fear of suffering is found to be a much more powerful principle than the desire of happiness. The soul flies from pain with all its energies, even when it will be inert at the sight of promised joy. As an illustration of this, let a person be fully convinced that the gift of two new senses would confer as great an additional amount of enjoyment as is now secured by the eye and ear, and the promise of this future good would not stimulate with half the energy that would be caused by the threat of instant and entire blindness and deafness.

If, then, the mind is stimulated to form good habits and to avoid the formation of evil ones most powerfully by painful emotions, when their legitimate object is not effected they continually decrease in vividness, and the designed benefit is lost. If a man is placed in circumstances of danger, and fear leads to habits of caution and carefulness, the object of exciting this emotion is accomplished, and the diminution of it is attended with no evil. But if fear is continually excited, and no such habits are formed, then the susceptibility is lessened, while the good to be secured by it [pg 096] is lost. So, also, with emotions of sympathy. If we witness pain and suffering, and it induces habits of active devotion to the good of those who suffer, the diminution of the susceptibility is a blessing and no evil. But if we simply indulge emotions, and do not form the habits they were intended to secure, the power of sympathy is weakened, and the designed benefit is lost. Thus, again, with shame: if this painful emotion does not lead us to form habits of honor and rectitude, it is continually weakened by repetition, and the object for which it was bestowed is not secured. And so with remorse: if this emotion is awakened without leading to habits of benevolence and virtue, it constantly decays in power, and the good it would have secured is for ever lost.

It does not appear, however, that the power of emotion in the soul is thus destroyed. This is evident from the fact that the most hardened culprits, when brought to the hour of death, where all plans of future good cease to charm the mental eye, are often overwhelmed with the most vivid emotions of sorrow, shame, remorse and fear. And often, in the course of life, there are seasons when the soul returns from its pursuit of deluding visions to commune with itself in its own secret chambers. At such seasons, shame, remorse and fear take up their abode in their long-deserted dwelling, and ply their scorpion whips till they are obeyed, and the course of honor and virtue is resumed, or till the distracted spirit again flies abroad for comfort and relief.