the month of November, 1759, philosophers had cried put to the wretches, who with difficulty escaped from the ruins, "all this is productive of general good; the heirs of those who have perished will increase their fortune; masons will earn money by rebuilding the houses, beasts will feed on the carcasses buried under the ruins; it is the necessary effect of necessary causes; your particular misfortune is nothing, it contributes to universal good," such a harangue would doubtless have been as cruel as the earthquake was fatal, and all that the author of the poem upon the destruction of Lisbon has said amounts only to this.
He acknowledges with all mankind that there is evil as well as good on the earth; he owns that no philosopher has ever been able to explain the nature of moral and physical evil. He asserts that Bayle, the greatest master of the art of reasoning that ever wrote, has only taught to doubt, and that he combats himself; he owns that man's understanding is as weak as his life is miserable. He lays a concise abstract of the several different systems before his readers. He says that Revelation alone can untie the great knot which philosophers have only rendered more puzzling; and that nothing but the hope of our existence being continued in a future state can console us under our present misfortunes; that the goodness of Providence is the only asylum in which man can take refuge in the darkness of reason, and in the calamities to which his weak and frail nature is exposed.
P.S. -- Readers should always distinguish between the objections which an author proposes to himself and his answers to those objections, and should not mistake what he refutes for what he adopts.
