BUT only here a distinction must be observed of things which may be said to be agreeable to an agent, in themselves considered in two senses. (1.) What is in itself grateful to an agent, and valued and loved on its own account, simply and absolutely considered, and is so universally and originally, antecedent to, and independent of all conditions, or any supposition of particular cases and circumstances. And (2.) What may be said to be in itself agreeable to an agent, hypothetically and consequentially: Or, on supposition or condition of such and such circumstances or on the happening of such a particular case. Thus, for instance: A man may originally love society. An inclination to society may be implanted in his very nature: And society may be agreeable to him antecedent to all presupposed cases and circumstances: And this may cause him to seek a family. And the comfort of society may be originally his last end, in seeking a family. But after he has a family, peace, good order and mutual justice and friendship in his family, may be agreeable to him, ⟨p. 8⟩and what he delights in for their own sake: and therefore these things may be his last end in many things he does in the government and regulation of his family. But they were not his original end with respect to his family. The justice and peace of a family was not properly his last end before he had a family, that induced him to seek a family, but consequentially. And the case being put of his having a family, then these things wherein the good order and beauty of a family consist, become his last end in many things he does in such circumstances. In like manner we must suppose that God before he created the world, had some good in view, as a consequence of the world's existence that was originally agreeable to him in itself considered, that inclined him to create the world, or bring the universe, with various intelligent creatures into existence in such a manner as he created it. But after the world was created, and such and such intelligent creatures actually had existence, in such and such circumstances, then a wise, just regulation of them was agreeable to God, in itself considered. And God's love of justice, and hatred of injustice, would be sufficient in such a case to induce God to deal justly with his creatures, and to prevent all injustice in him towards them.
BUT only here a distinction must be observed of things which may be said to be agreable to an agent, in themselves consider'd in two senses. (1.) What is in itself grateful to an agent, and valued and loved on its own account, simply and absolutely considered, and is so universally and originally, antecedent to, and independent of all conditions, or any supposition of particular cases and circumstances. And (2.) What may be said to be in itself agreable to an agent, hypothetically and consequentially: Or, on supposition or condition of such and such circumstances or on the happening of such a particular case. Thus, for instance: A man may originally love society. An inclination to society may be implanted in his very nature: And society may be agreable to him antecedent to all presupposed cases and circumstances: And this may cause him to seek a family. And the comfort of society may be originally his last end, in seeking a family. But after he has a family, peace, good order and mutual justice and friendship in his family, may be agreable to him, ⟨p. 8⟩and what he delights in for their own sake: and therefore these things may be his last end in many things he does in the government and regulation of his family. But they were not his original end with respect to his family. The justice and peace of a family was not properly his last end before he had a family, that induced him to seek a family, but consequentially. And the case being put of his having a family, then these things wherein the good order and beauty of a family consist, become his last end in many things he does in such circumstances. In like manner we must suppose that God before he created the world, had some good in view, as a consequence of the world's existence that was originally agreable to him in itself considered, that inclined him to create the world, or bring the universe, with various intelligent creatures into existence in such a manner as he created it. But after the world was created, and such and such intelligent creatures actually had existence, in such and such circumstances, then a wise, just regulation of them was agreable to God, in itself considered. And God's love of justice, and hatred of injustice, would be sufficient in such a case to induce God to deal justly with his creatures, and to prevent all injustice in him towards them.
