The sceptics assert [Sext.  Emp. adrersus Math. lib. viii.], though absurdly, that the origin of all religious worship was derived from the utility of inanimate objects, as the sun and moon, to the support and well-being of mankind.  This is also the common reason assigned by historians, for the deification of eminent heroes and legislators [Diod.  Sic. passim.].

To plant a tree, to cultivate a field, to beget children; meritorious acts, according to the religion of Zoroaster.

In all determinations of morality, this circumstance of public utility is ever principally in view; and wherever disputes arise, either in philosophy or common life, concerning the bounds of duty, the question cannot, by any means, be decided with greater certainty, than by ascertaining, on any side, the true interests of mankind.  If any false opinion, embraced from appearances, has been found to prevail; as soon as farther experience and sounder reasoning have given us juster notions of human affairs, we retract our first sentiment, and adjust anew the boundaries of moral good and evil.

Giving alms to common beggars is naturally praised; because it seems to carry relief to the distressed and indigent:  but when we observe the encouragement thence arising to idleness and debauchery, we regard that species of charity rather as a weakness than a virtue.

Tyrannicide, or the assassination of usurpers and oppressive princes, was highly extolled in ancient times; because it both freed mankind from many of these monsters, and seemed to keep the others in awe, whom the sword or poinard could not reach.  But history and experience having since convinced us, that this practice increases the jealousy and cruelty of princes, a Timoleon and a Brutus, though treated with indulgence on account of the prejudices of their times, are now considered as very improper models for imitation.

Liberality in princes is regarded as a mark of beneficence, but when it occurs, that the homely bread of the honest and industrious is often thereby converted into delicious cates for the idle and the prodigal, we soon retract our heedless praises.  The regrets of a prince, for having lost a day, were noble and generous:  but had he intended to have spent it in acts of generosity to his greedy courtiers, it was better lost than misemployed after that manner.

Luxury, or a refinement on the pleasures and conveniences of life, had not long been supposed the source of every corruption in government, and the immediate cause of faction, sedition, civil wars, and the total loss of liberty.  It was, therefore, universally regarded as a vice, and was an object of declamation to all satirists, and severe moralists.  Those, who prove, or attempt to prove, that such refinements rather tend to the increase of industry, civility, and arts regulate anew our moral as well as political sentiments, and represent, as laudable or innocent, what had formerly been regarded as pernicious and blameable.