We are not entertaining the extravagant fancy that it is possible, except in some rare instances of premature thoughtfulness, to turn inward into deep habitual reflection, the spirit that naturally goes outward in these vivacious, active, careless beings, when we assert that it _is_ possible to teach many of them with a degree of success, in very juvenile years, to apprehend and admit somewhat of such a consideration. We have many times seen this exemplified in fact. We have found some of them appearing apprized that _life is for something as a whole_; and that, to answer this general purpose, a mere succession of interests and activities, each gone into for its own sake, will not suffice. They could comprehend, that the multiplicity of interests and activities in detail, instead of constituting of themselves the purpose of life, were to be regarded as things subordinate and subservient to a general scope, and judged of, selected, and regulated, in reference and amenableness to it.--By the presiding comprehensive purpose, we do not specifically and exclusively mean a direction of the mind to the _religious_ concern, viewed as a separate affair, and in _contradistinction_ to other interests; but a purpose formed upon a collective notion of the person's interests, which shall give one general right bearing to the course of his life; an aim proceeding in fulfilment of a scheme, that comprehends and combines with the religious concern all the other concerns for the sake of which it is worth while to dispose the activities of life into a _plan_ of conduct, instead of leaving them to custom and casualty. The scheme will look and guide toward ultimate felicity: but will at the same time take large account of what must be thought of, and what may be hoped for, in relation to the present life.