Whether the pleasure or pain which thus follows upon our behavior, be owing to the Author of nature’s acting upon us every moment which we feel it; or to his having at once contrived and executed his own part in the plan of the world; makes no alteration as to the matter before us. For if civil magistrates could make the sanctions of their laws take place, without interposing at all, after they had passed them; without a trial, and the formalities of an execution: if they were able to make their laws _execute themselves_, or every offender to execute them upon himself; we should be just in the same sense under their government then, as we are now; but in a much higher degree, and more perfect manner. Vain is the ridicule, with which one foresees some persons will divert themselves, upon finding lesser pains considered as instances of divine punishment. There is no possibility of answering or evading the general thing here intended, without denying all final causes. For final causes being admitted, the pleasures and pains now mentioned must be admitted too as instances of them. And if they are; if God annexes delight to some actions, and uneasiness to others, with an apparent design to induce us to act so and so; then he not only dispenses happiness and misery, but also rewards and punishes actions. If, for example, the pain which we feel, upon doing what tends to the destruction of our bodies, suppose upon too near approaches to fire, or upon wounding ourselves, be appointed by the Author of nature to prevent our doing what thus tends to our destruction; this is altogether as much an instance of his punishing our actions, and consequently of our being under his government,[52] as declaring by a voice from heaven, that if we acted so, he would inflict such pain upon us; and inflicting it, whether it be greater or less. Thus we find, that the true notion or conception of the Author of nature, is that of a master or governor, prior to the consideration of his moral attributes. The fact of our case, which we find by experience, is, that he actually exercises dominion or government over us at present, by rewarding and punishing us for our actions, in as strict and proper a sense of these words, and even in the same sense, as children, servants, subjects, are rewarded and punished by those who govern them. Thus the whole analogy of nature, the whole present course of things, most fully shows, that there is nothing incredible in the general doctrine of religion, that God will reward and punish men for their actions hereafter: nothing incredible, I mean, arising out of the notion of rewarding and punishing. For the whole course of nature is a present instance of his exercising that government over us, which implies in it rewarding and punishing. * * * * *