not fully gain. The legislator, who does what human power can attain towards the felicity of his fellow creatures, is not to be censured, because, by the imbecility of all human endeavours, he fails of his purpose; unless he has become culpable, by ascribing too much to his own powers, and arrogated to his industry, or his wit, that efficacy which wit and industry must always want, unless some higher power lends them assistance, and cooperates with them.
The husbandman may plough his fields with industry, and sow them with skill; he may manure them copiously, and fence them carefully; but the harvest must depend at last on celestial influence; and all his diligence is frustrated, unless the sun sheds its warmth, and the clouds pour down their moisture.
Thus, in all human affairs, when prudence and industry have done their utmost, the work is left to be completed by superiour agency; and in the security of peace, and stability of possession, our policy must at last call for help upon religion.
Human laws, however honestly instituted, or however vigorously enforced, must be limited in their effect, partly by our ignorance, and partly by our wickedness. Daily experience may convince us, that all the avenues by which injury and oppression may break in upon life, cannot be guarded by positive prohibitions. Every man sees and may feel evils, which no law can punish. And not only will there always remain possibilities of guilt, which legislative foresight cannot discover, but the laws will be often violated by wicked men, whose subtlety eludes detection, and whom, therefore, vindictive justice cannot bring within the reach of punishment.
These deficiencies in civil life can be supplied only by religion. The mere observer of human laws avoids only such offences as the laws forbid, and those only when the laws can detect his delinquency. But he who acts with the perpetual consciousness of the Divine presence, and considers himself as accountable for all his actions to the
