These forms of statement all point to the same fact, that the unscrupulous pleasure-seeker, the selfish, vicious man has no consistent, continuous, coherent life whatever. "The unity of his being," as Janet says, "is lost in the multiplicity of his sensations." His life is a mere series of disconnected fragments. There is no growth, no development. There is nothing on which he can look with approval; no consistent career of devotion to worthy objective ends, the fruits of which can be witnessed in the improvement of the world in which he has lived, and stored up in the character which he has formed. CHAPTER XXII. God. In the last chapter we saw that the particular objects and duties which make up our environment and moral life are not so many separate affairs; but all have a common relation to the self, and its realization. We saw that this common relation to the self gives unity to the world of objects, the life of duty, the nature of virtue, and the character which crowns right living. There is, however, a deeper, more comprehensive unity in the moral world than that which each man constructs for his individual self. The world of objects is included in a universal order. The several duties are parts of a comprehensive righteousness, which includes the acts of all men within its rightful sway. The several virtues are so many aspects of one all-embracing moral ideal. The rewards and penalties which follow virtue and vice are the expression of a constitution of things which makes for righteousness. The Being whose thought includes all objects in one comprehensive universe of reason; whose will is uttered in the voice of duty; whose holiness is revealed in the highest ideal of virtue we can form; and whose authority is declared in those eternal and indissoluble bonds which bind virtue and reward, vice and penalty, together, is God. THE DUTY. +Communion with God is the safeguard of virtue, the secret of resistance to temptation, the source of moral and spiritual power.+--Our minds are too small to carry consciously and in detail; our wills are too frail to hold in readiness at every moment the principles and motives of moral conduct. God alone is great enough for this. We can make him the keeper of our moral precepts and the guardian of our lives. And then when we are in need of guidance, help, and strength, we can go to him, and by devoutly seeking to know and do his will, we can recover the principles and reinforce the motives of right conduct that we have intrusted to his keeping; and ofttimes we get, in addition, larger views of duty and nobler impulses to virtue than we have ever consciously possessed before. Just as the love of father or mother clarifies a child's perception of what is right, and intensifies his will to do it, so the love of God has power to make us strong to resist temptation, resolute to do our duty, and strenuous in the endeavor to advance the kingdom of righteousness and love.