I should now leave each one to make rules for himself in his own mind; they might write them down if they pleased. I should like to see what each one would think it right to do in school. They might imagine themselves keeping school, and tell how they should govern it, and what they thought the duties of scholars.
Some of them did this. Their regulations were very strict, their requisitions very great. Those who were then morally ready to apprehend my meaning, have never swerved since from the law laid down at that time.
But it was not long before several names were upon my list. For these I made specific rules, taking especial pains to say that they were not to apply to such or such individuals. If E—— or L—— or S——, for instance, should speak aloud on a pressing occasion, I should not subject them to the penalty, because I knew their principles were good; that they thought of the convenience of others, were studious, &c., &c. I should excuse a particular instance of apparent disorder in them until I had reason to think they were growing careless or thoughtless.
I made the same remark in regard to an occasional want of success in a lesson. I might perhaps have erred in judgment by giving too long a lesson. I might find upon experiment that the mind was not prepared for a particular thing. I should be inclined to think an industrious and conscientious scholar did not feel well, rather than to suppose any want of faithfulness. People must always be judged according to their characters.
I assure you it was a great punishment to have one's name upon my list. These children saw the joys of liberty, and that they could be secured only by doing right. I never saw any system of rewards or punishments have such a stimulating moral or intellectual effect.
Some of my scholars were too young even to be bound in all cases by this law of the general convenience, and these I spoke of as children whose habits were to be formed gradually, and of whom this comprehension of the convenience of others could not always be expected. I called upon the rest to help me keep them as quiet as would be consistent with their good, and took it for granted that none would trouble me by playing or interfering with them. There must, of course, be exceptions to all rules.
There were many occasions of recurring to this conversation, and of repeating its principles. When any overt acts of wrong-doing occurred, when new scholars came, I called them around me to talk about the principles on which we must live and act. These conversations were always interesting to the children, and kept up the government of the school. When I make rules and penalties for my delinquents, I make the rules as simple as possible, and the penalties as nearly like the natural consequences of wrong-doing as is practicable. I never lose an opportunity of inculcating obedience to the inward law as the only sure guide of conduct, and if one's eye is fixed upon this point, a thousand occasions will offer themselves. How can any one who does not believe this inward law to be the only sure guide of conduct govern children morally? I have a friend, quite a distinguished teacher, who believes in original depravity, and that conscience is not an unerring guide, and therefore that religious principle cannot be made to grow out of a child's consciousness, but that it is an arbitrary gift of God; supervened upon the human mind without reference to conscience. He once asked me if there were any religious exercises in my school; if I ever presented religious motives, and what they were. I told him I presented no other, that I made all duty a matter of conscience, and that I never saw a child who did not understand that motive. He said he had no doubt it was the noblest way of treating the child, and brought out the highest morality, but it was not religious education in his opinion! What an admission! the noblest way, bringing out the highest morality, and yet not religious education. His school is the constant scene of religious revivals, and by his own admission the children are told not to keep company with the children of liberal Christians, or of those who go to the theatre! I do not believe in a premature Christianity, so taught as to be able to give an account of itself in early youth.
I once visited an Infant Charity School, composed entirely of children who were not likely to have any kind of instruction at home, so that whatever was taught in the school would be likely to make quite an impression. After a pleasant little exercise in marching and singing, they were seated for a religious lesson. What do you think of the following as a basis of Christian charity?—average age of the children, eight.
What are the principles of Christianity?
To love one's neighbor and obey God, to believe in the Bible and the salvation by Christ.