contrary!

Your Gods, says Cicero [De Nat. Deor. lib. i.], in opposition to the
Epicureans, cannot justly claim any worship or adoration, with whatever
imaginary perfections you may suppose them endowed. They are totally
useless and inactive. Even the Egyptians, whom you so much ridicule,
never consecrated any animal but on account of its utility.

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 ou