precisely appertaining to the deity; and declared, that the admitting of his providence, was a degradation of his dignity: _Anne tam tristi, multiplicique ministerio non pollui credamus, dubitemusve?_ If then one of the greatest men of antiquity, which Pliny unquestionably was, conceived inaction to be a perfection necessarily belonging to the deity, why should we be surprized that Epicurus adopted the same error? He, let this proceed from what principle it would, either the extravagance of his imagination, or artifice to disguise what the Athenians held to be impiety, lived unmolested in Athens, nor was there ever any prosecution instituted against him in that city, on the score of religion. If Diagoras had conducted himself in the same manner, he might have vented his furious choler, without danger of the Athenians pursuing him with fire and sword, and setting a price upon his head by proclamation; but this philosopher having continued for the greatest part of his life, superstitiously devoted to the gods, when he was advanced in years, all of a sudden turned Atheist; and his motive for doing this, was one of the most ridiculous in the world. Diagoras, was both a philosopher and a poet; and it happened, that one of the same profession, had purloined from Diagoras, certain verses which he had composed; for this, he convened him before the judges to answer for the plagiary; where the accused person was examined upon oath; and he swore falsely, that the verses were of his own composing. Diagoras could produce no witnesses to prove the fact against him, so the man was acquitted, and afterwards published the verses as his own, receiving the applauses for them, which were properly due to Diagoras; whose indignation was so inflamed at this, that it in a manner turned his head; and he, in the fulness of his wrath, began to write against the Grecian deities; and to publish to the world, that it was the most foolish thing imaginable, to suppose that there were gods; for if such beings had existed, they, instead of suffering the man who had injured him, to be crowned with unjust applause, would either not have permitted, or else would have punished his insolence. I say, that Diagoras, by adopting the theological system of Epicurus, might have vented his anger without endangering his head; as for the purpose of letting wickedness go unpunished, and reign triumphant in the world, the want of providence in the deity, would have the same effect, as the actual want of a deity, and the Athenians would have winked at that blasphemy, as they did at the blasphemy of Epicurus.