Οὐ σῖτον ἔδεσ ̓, ε πίνεσ' αι. 'Ανθρωποι κενεῖς οἰ σει· ἔμπλεοι θοπα οἶνον, Τ ̓ ἔνεκ' αναίμονες εἶσι κ Αθάνατοι καλέον. They drink no Wine, they eat no common Food, And therefore nam'd Immortal, void of Blood. ἀσκός. Men,Casks of vain Opinion full. For, as Tully long ago observed, 'tis their ufual Cuftom to avoid Difficulties by propofing Absurdities; that the lefs may not be difcerned, whilft all Mens Eyes They are of the figure of a are on the greater. For firft, not Man, That feeming the moft to require an explication of their beautiful, and the only Recepta- unintelligible, quafi corpus, and cle of Reafon, without which the quafi fanguis,it is very eafie to be Gods cannot be virtuous, nor prov'd, and a direct Confequence happy: Their Knowledge infi- from their established Principles, nite, and boundless; for Velleius that the matter of the Deities is in Tully, to confute Pythago- perfectly like that of our Bodies, ras, boldly inquires, Cur quid- and fo difcerpible; nor can they quam ignoraret Animus Homi- find any fecure Retreat for their nis, fi effet Deus? Why the Gods, beyond the Reach and Mind of Man should be igno-Power of troublesome Atoms, rant of any thing, if it were a which fcattering every where God? Eafie and quiet is their must disturb their Eafe, deftroy Life; and therefore unconcern- their Quiet, and threaten a Dif ed with the Affairs of the folution. For fince the Images World; for being full of them-that flow from them, move the felves, why should they look Mind, which they affert materion others, or trouble their al, thofe must be Body: Minds with the Confideration Tangere enim & tangi fine corpore nulla poteft res. Lucret. of lefs Perfection, when they can expect no Advantage nor Addition to their Happiness: yet these glorious Beings are to be reve-For nought but Body can be renc'd for the Excellence of their touch'd, or touch. Nature. Our Piety and Religi on must be Heroical, not forced And fince 'tis the Nature of Bo. by Fear, or raised by Hope: In-dy to refift, the greater and heatereft must not bribe, nor Ter-vier the Atoms are, the ftronger ror affright us to our Duty; but and the more forcible will be the our Devotion must be free, and unbiaffed by the Sollicitations of the one, or the Impulfe of the other. Thefe in fhort are the Deities of Epicurus; and this is the Sum of his Religion: A fuf. ficient Inftance, that Men may dream when they are awake, and that abfurd Fanfies are not only the Confequents of Sleep. Let us look on the Favourers of thefe Opinions, and what are they but exact Images of Timon's Philo fophers? Stroke on the Divine Substance; and confequently in this Diffolution of Worlds, in these mad Whirls of Matter, their Deities, unless they remove them beyond the infinite Space, must be endangered: For they are not perfect Solids, and above the Power binations being unfit for Senfe,or and Force of Impulfe,fuch ComAnimal Motion. And thus the Epicureans must neceffarily fall into that Abfurdity, for which Velleius lafhes Anaximander,Na tivos effe Deos, & longis Intervallis orientes & occidentes. That the Gods are born, and that there is a long Interval of Time between their Birth and their Death. But fince they offer as a Reason, that Immateriality is inconfiftent with Senfe and Prudence, I shall confider that in its proper place,and now examine how Omnifciency can agree to their Gods. Lucretius in his fifth Book, asks the Queftion, How the Gods could have thofe Ideas of Man,Sun, Moon and Stars, before they were formed? From whence 'tis eafily concluded,that they imagine the Divine Perception arifes from the fame Caufes that Mans does, viz. from fome fubtile Images that flow from the Surfaces of Things, and enter at the Senfes. Now it had been an Attempt worthy the foaring Wit of our Poet, to have defcribed Now I come to confider, whethe Paffages of thefe Images; ther Providence is inconfiftent how they reach the Happy Seats with the Happiness of the Deity. intire, how thefe light Airy And here the Epicureans are preft things are undifturb'd by the ra- with the Confent of Mankind, pid whirls of Matter, and how there being no Nation but has at laft they should all convenient- fome fhadow of Piety, which ly turn round, and enter at the must be founded on the Belief of Eyes of the Deity. For if ours Providence; That being the Bafis can afcend thither, why not the of all Natural Religion. The StoForms of these things, that lie ickstook the notion oftheir Пvdfcattered thro'the infinite Worlds, ua roep Tugades, their inreach us? No, their Gods muft telligent and fiery Spirits from be as fenfeless as they are careless; the excellent Order and Difpofino intruding Images muft dif- tion of the Universe. The Nes, turb their Thoughts, or turn Mind of Anaxagoras is fufficientthem from the Contemplation ly known. Nor was Ariftotle an of their happy Selves; no doubt Enemy to Providence, tho', as their Eafe will scarce agree with 'twas generally thought,and as At fuch troublesome Agitations,and ticus the Platonistwords it,μexe like the foft Sybarite, should the Image of a Man digging in- Σηλιώνης ςῆσας τὸ θεῖον τὰ croach upon them, they muit ne-Ta xóoue μign severe ceffarily undergo a pμa. that Man was made after the Image of the Deity without his Direction. Befides what need of all thefe Members? Why muft they have Eyes, unless they have a Looking glafs in their hands? Why Mouth, and Teeth, which will never be imployed? and why does not that fancied inovoμia, or Equability in the Universe, require immortal Men, and immortal Beasts? for that would make it more perfect. These are Abfurdities fit for the Credulity of an Epicurean, beyond imagination had not these men abetted them, and made good to the utmost that fevere Reflection of Tully, Nihil eft tam abfurdum quod non aliquis è Philofophis afferat. There is nothing to abfurd, but one or other of the Philofophers has afferted it. As for the Figure they please to allow them, we must needs acknowledge it a wonderful chance, that Man (for that's the moft Proper Opinion) fould fo much refemble the Divine Nature; but I had rather believe all the Adulteries in the Poets, than ~1 λοιπα T κόσμε μέρη γράφει JEE SIONNTE, confining Providence within the Moons Orb, he leaves nothing below to his Direction, and compares him to Epicurus, τί η διαφέρει προς ἡμᾶς ἢ τὸ κόσμο τὸ θεῖον εξοι κίσας, ή μηδεμίαν πρὸς αὐτὸ overíav NITELY. For 'tis the fame thing to us to have no C 2 Deity Deity at all, as to have fuch a and call the Athenian a God for one with whom we can have no his Philofophy, and make his nuCommunication. And Athena-merous Books (Laertius calls him goras delivers it as the Doctrine πολυγραφώτατον, the moft voluof the Peripatum, degvonra minous Writer) an argument for πάντα εἶνα κατωτέρω το έρανε : his, Αποθέωσις,Deification ? And that Providence takes care of no. are all thefe Commendations bething below the Skie: And Ori- ftowed on him, because he made gen, à Exatlov 'Expo eis Tlu himself unhappy? Or muft the Degrar dos Aesoriaus. A- Deity be deprived of that Perfeftotle's Opinions concerning Pro- ction, which is fo lovely in Man, vidence were fomewhat lefs im- and which all defire he should pious than thofe of Epicurus: enjoy; because when Dangers But Authority will prevail little prefs,they feek for Relief to Heawith a proud Epicurean whofe ven; and paffionately expect deTalent it is to fcoff at all befide fcending Succour? Which fufficihis own Sect,and undervalue eve- ently declares, that the Belief of ry Man that is not delighted the Providence, is as Univerfal, with the Weeds of his Garden. as that of the Happiness of the And here it must be obferv'd, Deity, and founded on the fame that as Epicurus circumfcrib'd the Reafon; for, as Tully argues, fac Deity with the finite Figure of a imagines effe quibus pulfentur Man; fo he measured all his A- animi, fpecies quædam duntaxat ctions by the fame Model, and objicitur, num etiam cur beata thought an intermedling with fit? cur æterna? Grant they are the Affairs of the World, would Images that ftrike the Mind, bring Cares, Trouble and Diftra- a certain Species only offers it ction; because he fometimes ob- felf: why then must it be ferv'd a neceffary Connexion be- happy, why eternal? And contwixt thefe two, in thofe little fequently, the fame Reafon dicIntervals of Bufinefs that disturb-tating that Providence is an Ated his Eafe and Quiet. A fond tribute, requires as ftrong an Opinion, directly contrary to Affent, as when it declares Hapthe Confent of the World, and pinefs to be one, fince neither to his own Principles and Pra- can be inferred from the bare Imctice. For what trouble can it pulfe of the Images. For fupbe for that Being, whom a bare pofe the ftroke conftant, yet Intuition (for he grants him what is this (as Lucretius would Omnifcient) acquaints with all have it) to Eternity? And why the Springs and Wheels of Na- may not any thing we think upture; who perfectly knows the on, be efteemed immortal on the Frame, and with a Nod can fame account? Suppofe the Imdirect and rule the Automaton? pulfe continual, yet what Confor Self-existence neceffarily in-nexion between that and Happifers Omnipotence. For what nefs? So that the Epicurean's Ardetermine the Mode of Exi-gument recoils against himself, ftence in that Being,what confine and he is foiled at his own Weaits Power, what circumfcribe it, pons. can fince it depends on nothing but it And now who can imagine felf? And fince the Deity is the fuch abfurd Principles proper to moft excellent of Beings, how lead any rational Enquirer to Secan it want that amiable Attri-renity? Will it be a Comfort to bute, Benevolence? Will not an a good Man to tell him, as AriEpicurean commend it in the ftophanes fpeaks in his Clouds, Mafter of the Garden ? Will he αντὶ Ζίνω ὁ Δῖνο βασιλεύει, not be prodigal in his Praises, inftead of Jupiter a Whirl-wind rules, 80 Not care for us; from Fears and Dangers free, Nought here below, nought in our Pow'r Ir needs; NOTES. 13 By rules, when 'tis his greatest Inter-find a want of Wit in Lucretius, eft, that there should be a merci- contemplate this Image,and fhew ful Difpofer, who takes notice of, me one more beautiful if they and will reward his Piety. It will can. In what a deplorable State, be an admirable fecurity no doubt lie thofe abject Wretches, op. for his Honefty,to affure his ma-prefs'd under the Tyranny of Relicious Enemies that nothing is ligion, and how dreadful are the to be feared but their own Difco-gruff and haughty Looks, with very And unless their Dreams which that heavenly Tyrant prove treacherous,or their Minds threatens them from above! rave, they are fecure in their Vil- The Devil himself feems to be lanies, and may be wicked as of lashing his Whips over them. ten as they can fortunately be fo; 88. At length, &c.] Here the as often as Occafion invites, or Poet attempts the Praife of EpiIntereft perfuades. When Com-curus of Athens, the Son of Neomonwealths may be preferved by cles; and who firft, fays he,_opbreaking the very Band of Socie-pos'd himself to all thefe Terty, τὸ σκύδεσμα πολιτείας, as Polybius in his Hiftory, Book 6. ch. 54, calls Religion; when Treafons may be ftifled by taking off from Subjects all Obligations to Duty, but their own weakness; and when a Democles can fit quietly under his hanging Sword; then the denial of Providence,then the Belief of a World made, and upheld by Chance, will be a Remedy againft all Cares, and a neceffary Cause of that defired, 'Araegia, Serenity of Mind. Fours with an undaunted Soul, and being by the Strength of his Mind carry'd beyond the Limits of this World into the infinite ALL, got a thorough Infight into the Power of all Nature, defcry'd her in her inmoft and moft hidden Receffes, and by teaching Mankind, that Things are made without the Care and Workmanship of the Gods, totally overthrew all Religion, as Cicero obferves, lib. 1. de Natur, Deor. Quid eft enim cur ab hominibus colendos dicas, cum Dii, 84. Long Time, &c.] In thefe non modo homines non colant, 4 verfes he defcribes the Tyran-fed omnino nihil curent, nihil as ny, as he calls it, of Religion, whom he places in Heaven, look ing fternly down on Mankind, and frighting them into a vain and empty Fear of the Gods. And here let all, who,withCicero, gant? For what reafon is there why Men fhould worship the Gods, fince not only they take no care of them, but are intirely void of all Care for any thing, and do nothing? But Gaffendus Faber, 90 By fenfelefs Terrours, and vain Fanfies led To Slav'ry: ftrait the conquer'd Fantom fled! Not the fam'd Stories of the DEITY, Not all the Thunder of the threat'ning Sky, Beyond the flaming Limits of this WORLD RELIGION he fubdu'd, and W E now reign. S NOTES. Left Faber, and fome others, wafte | of Thunder made not him futheir time to no purpose, while perftitious. they endeavour to perfuade that 98. The mighty Space] rò av. the Book, which Epicurus writ, The ALL,whatever is in the Naelborul, of Sanctity or Ho-ture of Things.Epicurus,and Luliness, and the Piety of the Epi-cretius after him, distinguish becureans towards the Gods, are tween the ALL, and what they a fufficient Evidence, that the call, Mundus, the World. The Word, Religion, is us'd in this All is the Whole,or the Universe; Place by the Poet, to fignify only the World, only a Part of it: Superftition, and an idle and The Epicureans held the ALL to vain Fear of the Gods: As if be infinite and eternal, never to Lucretius did not abfolutely re-have had a Beginning, and that nounce all Belief of Providence; it will never have an End, and to or had been that fuperftitious be incapable of Increase or DeMan to believe, that God did creafe : But the World to be fiany thing, or concern'd himself nite; to have had a Beginning, with the Care of Mankind. and to be liable to have an End. 93. Not all, &c.] No natural Epicurus call'd the ALL, Tv effects whatever give fuch Im-one quon, the Nature of the preffion of Divine Fear as Thun- Whole: and in Plutarch Tv der: This is evident by the Example of fome wicked Emperours; This is what Lucretius calls in ὄντων φύσιν,the Nature of Beings, who, tho' they were Atheists, this Place, Omne immensum, and made themselves Gods, yet the immenfe All; and our Tranby their Trembling and hiding flator, the mighty Space. themselves when they heard it, confefs'd a greater Divine Power that Conqueft which Virgil cele103. His Conqueft] This is than their own. Cælo tonantem credidimus Jovem, Horat. And brates,Georg, 2. v. 490. where he therefore Lucretius in this Place fings a Pean to the Victor Epifays of Epicurus, as if it were a Thing extraordinary and peculiar to him, that even the Sound curus. Fœlix qui potuit rerum cognofcere caufas; Atq; |