This is shown by the fact that our approbation is not in proportion to the amount of happiness flowing from an action [he means _immediately_ flowing, which does not decide the question].

We disapprove of falsehood, injustice, and unprovoked violence, even although more happiness would result from them than from the contrary.
Moreover, we are not always judges of the whole consequences of acting.
Undoubtedly, however, benevolence is our duty, if there be no moral principle to oppose it.
The title 'Human Nature,' given to Butler's chief Ethical exposition, indicates that he does not take an _a priori_ view of the foundations of Ethics, like Cudworth and Clarke, but makes them repose on the constitution of the human mind.
In Sermon first, he lays out the different parts of our Emotional and Active nature, including Benevolence, Self-love, Conscience.

The recognition of these three as distinct, and mutually irresolvable, is the Psychological basis of his Ethics.[20] The existence of pure or disinterested Benevolence is proved by such facts, as Friendship, Compassion, Parental and Filial affections, Benevolent impulses to mankind generally.

But although the object of benevolence is the public good, and of self-love private good, yet the two ultimately coincide.

[This questionable assertion must trammel any proof that the author can give of our possessing purely disinterested impulses.] In a long note, he impugns the theory of Hobbes that Benevolent affection and its pleasures are merely a form of the love of Power.