In regard to the practical working of this important part of Nature's educational process, we need only remark here, that the application of the pupil's knowledge connected with the moral sense, is precisely the same in form, as in that connected with the common sense. There is always here first, as in the former case, some fundamental truth, generally derived from Scripture, or founded on some moral maxim, and presented in the form of a precept, a promise, a threatening, or an example;--there is next a lesson or inference drawn from this truth;--and there is, lastly, a practical application of that lesson or inference to present circumstances. For the purpose of illustrating this, let us suppose that a boy who has been trained in imitation of Nature, is tempted by some ungodly acquaintances to join with them in absenting himself from public worship, and in breaking the Sabbath. The moment that such a temptation is suggested to him, a feeling arises in his mind, which will take something like the following form:--"I ought not to absent myself from public worship;"--"I ought not to break the Sabbath;"--"I ought not to keep bad company." Here are three distinct lessons suited to the occasion, obviously derived from his previous knowledge, and which he has been trained either directly or indirectly to draw from "the only rule of duty," the Bible. When, accordingly, the temptation is farther pressed upon him, and the reasons of his refusal are regularly put into form, they appear in something like the following shape and order:--"I must not absent myself from public worship; for thus it is written, 'Forget not the assembling of yourselves together;' and, 'Jesus, _as his custom was_, went to the synagogue on the Sabbath day.'"--"I must not profane this holy day; for thus it is written, 'Remember the Sabbath day to keep it holy,'"--And, "I must not go with these boys; for thus it is written, 'Go not in the way of the ungodly;' and 'Evil communications corrupt good manners.'"