Laudator Temporis Acti

Lucretius 1.44-49 = 2.646-651 (tr. W.H.D. Rouse):

For the very nature of divinity must necessarily
enjoy immortal life in the deepest peace,
far removed and separated from our troubles;
for without any pain, without danger,
itself mighty by its own resources, needing us not at all,
it is neither propitiated with services nor touched by wrath.

omnis enim per se divum natura necessest
immortali aevo summa cum pace fruatur
semota ab nostris rebus seiunctaque longe;
nam privata dolore omni, privata periclis,
ipsa suis pollens opibus, nihil indiga nostri,
nec bene promeritis capitur nec tangitur ira.

Epicurus, Principal Doctrines 1 (tr. Cyril Bailey):

The blessed and immortal nature knows no trouble itself nor causes trouble to any other, so that it is never constrained by anger or favour. For such things exist only in the weak.

τὸ μακάριον καὶ ἄφθαρτον οὔτε αὐτὸ πράγματα ἔχει οὔτε ἄλλῳ παρέχει· ὥστε οὔτε ὀργαῖς οὔτε χάρισι συνέχεται· ἐν ἀσθενεῖ γὰρ πᾶν τὸ τοιοῦτον.

Cicero, On the Nature of the Gods 1.17.45a (tr. H. Rackham):

If this is so, the famous maxim of Epicurus truthfully enunciates that 'that which is blessed and eternal can neither know trouble itself nor cause trouble to another, and accordingly cannot feel either anger or favour, since all such things belong only to the weak.'

quod si ita est, vere exposita illa sententia est ab Epicuro, quod beatum aeternumque sit id nec habere ipsum negotii quicquam nec exhibere alteri, itaque neque ira neque gratia teneri, quod, quae talia essent, inbecilla essent omnia.

See Cyril Bailey, The Greek Atomists and Epicurus: A Study (1928; rpt. New York: Russell & Russell, 1964), pp. 472-473.