Power, Omnipotence

I suppose that the man who reads this article is convinced that this world is formed with intelligence, and that a little astronomy and anatomy suffices to make this universal and supreme intelligence admired.

Can he know by himself if this intelligence is omnipotent, that is to say, infinitely powerful? Has he the least notion of the infinite, to understand what is an infinite power?

The celebrated historian philosopher, David Hume, says in "Particular Providence": "A weight of ten ounces is lifted in a balance by another weight; therefore this other weight is of more than ten ounces; but one can adduce no reason why it should weigh a hundred ounces."

One can say likewise: You recognize a supreme intelligence strong enough to form you, to preserve you for a limited time, to reward you, to punish you. Do you know enough of this power to demonstrate that it can do still more?

How can you prove by your reason that this being can do more than he has done?

The life of all animals is short. Could he make it longer?

All animals are the prey of each other: everything is born to be devoured. Could he form without destroying?

You do not know what nature is. You cannot therefore know if nature has not forced him to do only the things he has done.

This globe is only a vast field of destruction and carnage. Either the great Being has been able to make of it an eternal abode of delight for all sentient beings, or He has not been able. If He has been able and if He has not done so, fear to regard him as malevolent; but if He has not been able, fear not to look on Him as a very great power, circumscribed by nature in His limits.

Whether or no His power is infinite does not regard you. It is a matter of indifference to a subject whether his master possesses five hundred leagues of land or five thousand; he is subject neither more nor less.

Which would be the greater insult to this ineffable Being, to say: "He has made miserable men without being able to dispense with them, or He has made them for His pleasure?"

Many sects represent Him as cruel; others, for fear of admitting a wicked God, have the audacity to deny His existence. Is it not better to say that probably the necessity of His nature and the necessity of things have determined everything?

The world is the theatre of moral ill and physical ill; one is only too aware of it: and the "All is good" of Shaftesbury, Bolingbroke and Pope, is only a witty paradox, a poor joke.

The two principles of Zarathustra and Manes, so carefully scrutinized by Bayle, are a still poorer joke. They are, as has been observed already, Molière's two doctors, one of whom says to the other: "Grant me the emetic, and I will grant you the bleeding." Manichæism is absurd; and that is why it has had so many supporters.