"The meaning of benevolence appears simple enough; but it is often difficult to tell whether a certain act was or was not prompted by kind intentions. Strictly speaking, of course, benevolence is a quality of mind—that is, of will (bene volo) or intention, not of outward conduct. An action is said to be benevolent only by metaphor; it is so called, because we infer from it, with great positiveness, that the agent must have had benevolent intentions. We think that the motives are indicated by the act; but we may be mistaken. He who gives food to the hungry poor would be esteemed benevolent; but he may do it with a view to poison them. To strike for the avowed purpose of causing pain usually argues ill-will or a malignant design; but the blow may come from the kindest heart in the world, for the express purpose of benefiting him who receives it. In the present argument, Epicurus assumes that the presence of evil—that is, the outward fact—is enough to prove a want of benevolence, or even a malignant design, on the part of him who might have prevented it. But if by evil is here meant mere pain or suffering, whether proceeding from bodily or mental causes, we may boldly deny the inference. If pleasure or mere enjoyment is not the greatest good, if sometimes it is even inconsistent with the possession of a higher blessing, then a denial of it may be a proof of goodness instead of malice."—Metaphysical and Ethical Science, pp. 362, 363.
Note XXXV., page [263].
God and Duty.
"To such readers as have reflected on man's life; who understand that for man's wellbeing Faith is properly the one thing needful; how with it martyrs, otherwise weak, can cheerfully endure the shame and the cross—and without, worldlings puke up their sick existence by suicide in the midst of luxury: to such it will be clear that for a pure moral nature the loss of religious belief is the loss of everything.
"All wounds, the crush of long-continued destitution, the stab of false friendship and of false love, all wounds in thy so genial heart, would have healed again had not its life-warmth been withdrawn.
"Well mayest thou exclaim, 'Is there no God, then; but at best an absentee God, sitting idle, ever since the first Sabbath, at the outside of His universe and seeing it go?' 'Has the word Duty no meaning? is what we call Duty no Divine messenger and guide, but a false earthly phantasm made up of desire and fear?' 'Is the heroic inspiration we name Virtue but some passion; some bubble of the blood, bubbling in the direction others profit by?' I know not; only this I know, if what thou namest Happiness be our true aim, then are we all astray. 'Behold, thou art fatherless, outcast, and the universe is—the Devil's.'"—Carlyle.
Note XXXVI., page [268].
Histories of the Theistic Proofs.