future State of Bliss or Misery and see there God the righteous Judge ready to render to every one according to his Deeds to them that by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life but to every Soul that doth evil Indignation and Wrath Tribulation and Anguish To him I say who hath a Prospect of the different State of perfect Happiness or Misery that attends all Men after this Life depending on their Behaviour here the measures of Good and Evil that govern his Choice are mightily changed Ibid. § 60. Our Saviour requires the Obedience of his Disciples to several of the Commands of the Moral Law he afresh lays upon them with the Enforcement of unspeakable Rewards and Punishments in another World according to their Obedience or Disobedience Reasonab of Christian. p. 234. The Son of God would in vain have come into the World to lay the Foundation of a Kingdom and gather together a select People out of the World if they being found guilty at their Appearance before the Judgment-Seat of the righteous Judge of all Men at the last Day instead of Entrance into eternal Life in the Kingdom he had prepared for them they should receive Death the just Reward of Sin which every one of them was guilty of This second Death would have left him no Subjects Ibid. p. 211. Open Mens Eyes upon the endless unspeakable Joys of another Life and their Hearts will find something solid and powerful to move them to live well here The View of Heaven and Hell will cast a Slight upon the short Pleasures and Pains of this present State and give Attractions and Encouragements to Vertue which Reason and Interest and the Care of our selves cannot but allow Ibid. p. 291 292. Thus Mr. Lock OBSERVATIONS As to the Article of the Resurrection the first Enquiry must be Whether there are to be found any such express Words in the Scripture as that the Body shall rise or be raised or the Resurrection of the Body where the general Resurrection is spoken of If when Mr. Lock denies that such express Words are found in the Scripture see his Third Letter p. 210. his Meaning be that those very express Words are not found I grant that they are not but if he mean farther that express Words which signifie the very same thing are not to be found the contrary will easily appear In Rom. 8. 23. there are these express Words the Redemption of our Body and Mr. Lock in Reasonab of Christian. p. 206. tells us that thereby is plainly meant the Change of these frail mortal Bodies into the spiritual immortal Bodies at the Resurrection when this Mortal shall have put on Immortality In the same Chapter v. 11. we find these express Words Quicken your mortal Bodies He that raised up Christ from the dead shall also quicken your mortal Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall make them to live restore them to Life after Death as he restor'd the crucified Body of Christ to Life so that to quicken our mortal Bodies is the same with raising them And Mr. Lock in his Third Letter p. 199. saying that in the New Testament it is said Raise the Dead Quicken or make alive the Dead the Resurrection of the Dead clearly makes to Quicken and to Raise to signifie the same And St. Chrysostom not to mention Occumenius and Theophylact who follow him gives a Reason why St. Paul says Quicken or give Life to our mortal Bodies rather than raise them viz. Because he here speaks only of those who should be raised to Life i. e. a blissful or happy Life viz. the Faithful who have the Spirit of God dwelling in them not of the Wicked who shall also be rais'd but says he unto Punishment not unto Life There is a third Text which hath so near a Resemblance to these that it may well be join'd with them viz. Phil. 3. 21. Who shall change our vile Body that it may be conformed to his glorious Body When shall the Saviour the Lord Christ effect this wonderful Change that our vile Body shall be made conformable to his glorious Body Surely then when he shall quicken or raise it and that will be when he comes from Heaven to judge the World see v. 20. Here is not indeed the Word Raise but it is plainly imply'd The Blessed Jesus when he comes from Heaven will raise our vile Body and make it conform'd to his own glorious Body Will Mr. Lock say that the general Resurrection is not spoken of in these Places He cannot say it of the first viz. Rom. 8. 23. without retracting his own express Words in Reasonab of Christian. p. 206. He cannot say it of the third viz. Philip. 3. 21. because the immediately foregoing Verse points us to the Time of Christ's coming from Heaven to judge the World He may perhaps say it of the second viz. Rom. 8. 11. because some before him have said that the general Resurrection is not spoken of in that Text particularly Calvin and Piscator Calvin in loc hath these Words Mortalia corpora vocat quicquid adhuc restat in nob is morti obnoxium ut mos illi usit at us est crassioram nostri partem hoc nomine appellare Unde colligimus non de ultima resurrectione quae momento fiet haberi sermonem sed de continua Spiritus operatione quae reliquias carnis paulatim mortificans caelestem vitam in nobis instaurat He tells us that by mortal Bodies is understood whatsoever remains still in us obnoxious to Death which we may grant him for our Souls are not obnoxious to Death and therefore our mortal Bodies contain all that remains in us liable to Death He tells us also that it is the Apostle's usual manner to call the grosser part of us by that Name i. e. by the Name of Body and we may likewise grant him this for every one grants that the Body is the grosser part of us But now what would he gather from this Whence says he we collect that the last Resurrection is not spoken of His Argument put into Form is this The Apostle by mortal Bodies understands whatsoever remains still in us obnoxious to Death therefore the last Resurrection is not spoken of Mr. Lock may try if he pleases whether he can find out any thing to tie this Antecedent and Consequent together but I can pronounce that it will not be very easie for him to do it Piscater's Words are these Quum certum sit Apostolum hic non lequi de resurrectione corporum sed animarum Tho' our own Eyes tell us that the Apostle uses the word Bodies not Souls yet if we will believe Piscator it is certain that here he speaks not of the Resurrection of Bodies but of Souls And how is it certain Mr. Calvin hath said it that is all the Assurance that I know of He that raised up Christ from the dead shall also quicken your mortal Bodies these
than a mere Vital Spirit and that it subsisted and acted in a separate State To all which Mr. Lock in his Reply in his Third Letter p. 440 441. says nothing at all nor does he take the least notice of it But Mr. Lock to justifie his using the Word Spirit in such a Signification alledges the Authority of one greater than Cicero or Virgil or the most enlightned Person of the Heathen World viz. Solomon himself Eccles. 3. 19 21. That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them as the one dieth so dieth the other yea they have all one Spirit Who knoweth the Spirit of a Man that goeth upward and the Spirit of a Beast that goeth down to the Earth See Mr. Lock 's First Letter p. 71. To which I answer 1. How appears it that these are Solomon's Words and not the Sayings of others which Solomon only repeats Is it probable that Solomon would affirm absolutely as his own Sense that Man hath no Pre-eminence above a Beast Which Words we have v. 19. tho' they are omitted by Mr. Lock If they be not Solomon's Words then it is clear that he hath not the Authority of Solomon yea then he hath not the Authority of our Translators who this being suppos'd applied not the Word Spirit to Beasts but they whose Words the Preacher repeats apply'd the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them which Word our Translators render Breath v. 19. and Spirit v. 21. 2. But let it be supposed tho' not granted that they are Solomon's Words and Sense I need only borrow once more Mr. Lock 's Words As I take it Solomon never us'd the English Word Spirit and tho' it be true that the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendred Spirit yet that therefore Spirit in English hath exactly the same Signification that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath in Hebrew I think Mr. Lock will not say for then Spirit must signifie the Wind Breath c. since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is apply'd to these In vain therefore doth he pretend that he hath the Authority of Solomon And yet he seeks to justifie his use of the Word also by the Authority of one greater than Solomon When our Saviour says he after his Resurrection stood in the midst of them they were affrighted and suppos'd that they had seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit S. Luke 24. 37. But our Saviour says to them v. 39. Behold my hands and my feet that it is I my self handle me and see for a Spirit hath not flesh and bones as you see me have See Mr. Lock First Letter p. 71 72. who forgot to tell us who the They and Them are but they are the Apostles and from our Saviour's words to them he here argues And if he would argue directly he must do it in this or the like form If our Saviour say that a Spirit hath not Flesh and Bones then he useth the word Spirit as signifying something from which Matter is not excluded But Mr. Lock must have invented a new Logick before he could have made good this Consequence He therefore goes another way to work both in his First and in his Third Letter I shall briefly examine what he says in both In his First Letter p. 72. he says that these words of our Saviour's put the same distinction between Body and Spirit that Cicero did in the place above cited viz. That the one was a gross Compages that could be felt and handled and the other such as Virgil describes the Ghost or Soul of Anchises Ter conatus ibi collo dare brachia circum Ter frustra comprensa manus effugit imago Par levibus vent is volucrique simillima somno Thus Mr. Lock So that in short according to him in those words of our Saviour an Image is call'd a Spirit And can we not conceive an Image that doth not include Matter I may instance in those Ideas or Images which are the immediate Objects of Mr. Lock 's Mind in thinking are they material Likewise in the Images that we see in our Dreams which latter Instance I the rather mention because Virgil in these very Verses compares the Image of which he speaks to Sleep or to an Image appearing in Sleep formam apparentem in somnis as some interpret it In his Third Letter p. 444 he says that from these words of our Saviour a Spirit hath not Flesh and Bones it follows that in Apparitions there is something that appears and that that which appears is not wholly immaterial Thus Mr. Lock In Answer to it I shall remind him that in his Second Vindication of the Reasonab of Christian. p. 228. he mentions a Request which Mr. Chillingworth puts up to Mr. Knot and I think it no less necessary to be put up to him Sir I beseech you when you write again do us the favour to write nothing but Syllogisms for I find it an extreme trouble to find out the concealed Propositions which are to connect the parts of your Enthymems As now for example I profess to you that I have done my best endeavour to find some Glue or Sodder or Cement or Thread or any thing to tie the Antecedent and this Consequent together Thus Mr. Chillingworth Here Mr. Lock 's Enthymem is this A Spirit hath not flesh and bones ergo In Apparitions there is something that appears and that which appears is not wholly immaterial If Mr. Lock can find some Glue or Sodder to join the Antecedent and this Consequent together it is well but if he cannot I shall make bold to add that no body else can Neither can he evade by saying that it was not from those words only viz. A Spirit hath not flesh and bones but from the whole Text S. Luke 24. 37 39. that he draws that Consequence that what appears is not wholly immaterial for the case is the same This may suffice as to his Authorities which are found to do him no service at all He subjoins in his First Letter p. 72 73. I would not be thought hereby to say that Spirit never signifies a purely immaterial Substance In that Sense the Scripture I take it speaks when it says God is a Spirit and in that sense I have us'd it and in that sense I have prov'd from my Principles that there is a spiritual Substance and am certain that there is a spiritual immaterial Substance Thus Mr. Lock But might he not have left out those words I take it and affirm'd positively that when the Scripture says God is a Spirit the word Spirit signifies a purely immaterial Substance He tells that he is certain that there is a spiritual immaterial Substance and I therefore hope that he is certain that God is such and if it be a certain Truth that God is a spiritual immaterial Substance in what sense can the Scripture be judged to say that he is a Spirit but in this God is a Spirit and
together with Jesus of Nazareth's being the Messiah are all the Faith requir'd as necessary to Justification Ibid. p. 293 294. Otherwhere he mentions his Suffering and having fulfill'd all things that were written in the Old Testament concerning the Messiah adding that those that believ'd this and repented should receive Remission of their Sins through this Faith in him Ibid. p. 190. Thus Mr. Lock had shewn what the Fundamental Articles of the Faith are or rather had shew'd how wavering and uncertain he himself is concerning them assigning sometimes only one sometimes two sometimes more He brings the Words of Tertullian de Virg. Velan to shew how little different the Faith of the ancient Church was from the Faith he hath mention'd but 1. It would have been more for his Reputation if the Faith which he mentions had not been at all different from that of the ancient Church 2. Tertullian's Words there do not shew that the Faith of the ancient Church differ'd little from his For by comparing the Rule of Faith which he lays down here with that which he gives us in Lib. de Praescript adv Haeret. and in Lib. adv Praxeam it fully appears that he did not design this for a complete Account of the Faith of the ancient Church for some things that are in this are omitted in the other as Omnipotentem a Word certainly very material is left out in both of them and more things are added as Universa de nihilo produxerit per Verbum suum Id Verbum Filium ejus appellatum c. Carnem factum c. Misisse vicariam vim Spiritus Sancti is all added in Lib. de Praescript and so Sermo ejus per quem omnia facta sunt sine quo factum est nihil Ex ea i. e. Virgine natum hominem Deum mortuum sepultum Qui miserit Spiritum Sanctum is all superadded in Lib. adv Praxeam Tertullian therefore will not be found to be a Friend to Mr. Lock who might rather have said that it may be seen in Tertullian how far different the Faith of the ancient Church was from the Faith he hath mention'd He tells us that the Apostles Creed is the Faith he was baptiz'd into and that he hath not renounced one tittle thereof that he knows But hath he not renounced the Article of the Resurrection of the Body when he tells us that in his next Edition of his Essay of Humane Understanding he will have the Word Body blotted out and change these Words of his Book The dead Bodies of Men shall rise into these The dead shall rise See his Third Letter pag. 210. CHAP. XXX Of Vertue and Vice Self-denial and Education GOD hath by an inseparable Connexion join'd Vertue and publick Happiness together and made the Practice thereof necessary to the Preservation of Society and visibly beneficial to all with whom the vertuous Man has to do Mr. Lock Essay l. 1. c. 3. § 6. The Laws that Men generally refer their Actions to to judge of their Rectitude and Obliquity seem to me to be these three 1. The Divine Law 2. The Civil Law 3. The Law of Opinion or Reputation if I may so call it By the relation they bear to the first of these Men judge whether their Actions are Sins or Duties by the second whether they be criminal or innocent and by the third whether they be Vertues or Vices By Divine Law I mean that Law which God has set to the Actions of Men whether promulgated to them by the Light of Nature or the Voice of Revelation Vertue and Vice are Names pretended and suppos'd every where to stand for Actions in their own nature right or wrong and as far as they really are so apply'd they so far are coincident with the Divine Law above-mention'd But yet whatever is pretended this is visible that these Names of Vertue and Vice in the particular Instances of their Application through the several Nations and Societies of Men in the World are constantly attributed only to such Actions as in each Country or Society are in Reputation or Diseredit Thus the measure of what is every where call'd and esteem'd Vertue and Vice is this Approbation or Dislike Praise or Blame which by a secret or tacit Consent establishes it self in the several Societies Tribes and Clubs of Men in the World whereby several Actions come to find Credit or Disgrace among them according to the Judgment Maxims and Fashions of that place By this Approbation and Dislike they establish among themselves what they will call Vertue and Vice Esteem and Discredit Vertue and Vice do yet in a great measure every where correspond with the unchangeable Rule of Right and Wrong which the Law of God hath established there being nothing that so directly and visibly secures and advances the general Good of Mankind in this World as Obedience to the Laws he hath set them and nothing that breeds such Mischiefs and Confusion as the Neglect of them And therefore Men without renouncing all Sense and Reason and their own Interest which they are so constantly true to could not generally mistake in placing their Commendation and Blame on that side that really deserv'd it not Nay even those Men whose Practice was otherwise fail'd not to give their Approbation right few being deprav'd to that degree as not to condemn at least in others the Faults they themselves were guilty of whereby even in the Corruption of Manners the true Boundaries of the Law of Nature which ought to be the Rule of Vertue and Vice were pretty well preserv'd So that even the Exhortations of inspir'd Teachers have not fear'd to appeal to common Repute Whatsoever is lovely whatsoever is of good Report if there be any Vertue if there be any Praise c. Ibid. l. 2. c. 28. § 7 8 10 11. The Foundation of Vice lies in wrong measures of Good Ibid. l. 4. c. 19. § 16. Reputation is not the true principle and measure of Vertue for that is the knowledge of a Man's Duty and the satisfaction it is to obey his Maker in following the Dictates of that Light God has given him with the hopes of Acceptation and Reward I place Vertue as the first and most necessary of those Endowments that belong to a Man or a Gentleman as absolutely requisite to make him valued and belov'd by others acceptable or tolerable to himself without that I think he will neither be happy in this nor the other World Of Education p. 61 157. It seems plain to me that the Principle of all Vertue and Excellency lies in a Power of denying our selves the Satisfaction of our own Desires where Reason doth not authorize them This Power is to be got and improved by Custom made easie and familiar by an early Practice He that has not a Mastery over his Inclinations he that knows not how to resist the Importunity of present Pleasure and Pain for the sake of what Reason tells him is fit
their Doings in this Life Ibid. l. 1. c. 4. § 5. and l. 4. c. 3. § 6. We groan within our selves waiting for the Adoption to wit the Redemption of our Body Rom. 8. 23. whereby is plainly meant the Change of these frail mortal Bodies into the spiritual immortal Bodies at the Resurrection when this Mortal shall have put on Immortality 1 Cor. 15. 54. Reasonab of Christian. p. 206. This being the Case that whoever is guilty of any Sin should certainly die and cease to be the Benefit of Life restor'd by Christ at the Resurrection would have been no great Advantage for as much as here again Death must have seiz'd upon all Mankind because all had sinned for the Wages of Sin is every where Death as well after as before the Resurrection if God had not found out a way to justifie some Ibid. p. 15. The Scripture is express that the same Persons shall be rais'd and appear before the Judgment-Seat of Christ that every one may receive according to what he has done in his Body The Third Letter p. 196. In the New Testament I find our Saviour and the Apostles to preach the Resurrection of the Dead and the Resurrection from the Dead in many Places and the Resurrection of the Dead I acknowledge to be an Article of the Christian Faith But I do not remember any Place where the Resurrection of the same Body is so much as mention'd Nay I do not remember in any Place of the New Testament where the general Resurrection of the last Day is spoken of any such Expression as the Resurrection of the Body much less of the same Body Ibid. p. 166. When I writ my Essay I took it for granted as I doubt not but many others have done that the Scripture had mention'd in express Terms the Resurrection of the Body but looking more narrowly into what Revelation has declar'd concerning the Resurrection I find no such express Words in the Scripture as that the Body shall rise or be raised or the Resurrection of the Body I shall therefore in the next Edition of it change these Words of my Essay l. 4. c. 18. § 7. The dead Bodies of Men shall rise into these of the Scripture The Dead shall rise Not that I question that the Dead shall be rais'd with Bodies Ibid. p. 210. Tho' I do by no means deny that the same Bodies shall be rais'd at the last Day yet I see nothing said to prove it to be an Article of Faith Ibid. p. 195. The Apostle tells us at the great Day when every one shall receive according to his Doings the Secrets of all Hearts shall be laid open The Sentence shall be justified by the Consciousness all Persons shall have that they themselves are the same that committed those Actions and deserve that Punishment for them Essay l. 2. c. 27. § 26. Christ himself who knew for what he should condemn Men at the last Day assures us in the two Places where he describes his Proceeding at the great Judgment that the Sentence of Condemnation passes only on the Workers of Iniquity such as neglected to fulfil the Law in Acts of Charity Matth. 7. 23. Luke 13. 27. Matth. 25. 42. That Men may not be deceived by mistaking the Doctrine of Faith Grace Free Grace and the Pardon and Forgiveness of Sin and Salvation by Christ which was the great End of his Coming he more than once declares to them for what Omissions and Miscarriages he shall judge and condemn to death even those who have own'd him and done Miracles in his Name when he comes at last to render to every one according to what he hath done in the Flesh sitting upon his great and glorious Tribunal at the end of the World see John 5. 28 29. Matth. 13. 14. 16. 24 c. Reasonab of Christian. p. 9. 241 242 243 244 245. I am going to a Tribunal that hath a Right to judge of Thoughts The Third Letter p. 98. The eternal Condition of a future State infinitely outweighs the Expectation of Riches or Honour or any other Worldly Pleasure we can propose to our selves The Happiness of another Life shall certainly be agreeable to every one's Wish or Desire The Rewards and Punishments of another Life which the Almighty has establish'd as the Enforcements of his Law are of Weight enough to determine the Choice against whatever Pleasure or Pain this Life can shew when the eternal State is consider'd in its bare Possibility which no body can make any doubt of He that will allow exquisite and endless Happiness to be but the possible Consequence of a good Life here or the contrary State the possible Reward of a bad one must own himself to judge very much amiss if he does not conclude that a Vertuous Life with the certain Expectation of everlasting Bliss which may come is to be preferr'd to a vicious one with the Fear of that dreadful State of Misery which 't is very possible may overtake the Guilty or at best the terrible uncertain Hope of Annibilation This is evidently so tho' the vertuous Life here had nothing but Pain and the vicious continual Pleasure which yet is for the most part quite otherwise and wicked Men have not much the odds to brag of even in their present Possession nay all things considered rightly have I think the worst part here But when infinite Happiness is put in one Scale against infinite Misery in the other if the worst that comes to the pious Man if he mistake be the best that the wicked Man can attain to if he be in the right who can without madness run the Venture Who in his Wits would chuse to come within a Possibility of infinite Misery which if he miss there is yet nothing to be got by that Hazard Whereas on the other hand the sober Man ventures nothing against Happiness to be got if his Expectation comes to pass If the good Man be in the right he is eternally happy is he mistake he is not miserable he feels nothing On the other side if the wicked be in the right he is not happy if he mistake he is infinitely miserable Must it not be a most manifest wrong Judgment that does not presently see to which side in this Case the Preference is to be given I have forborn to mention any thing of the Certainty or Probability of a future State designing here to shew the wrong Judgment that any one must allow he makes upon his own Principles laid how he pleases who prefers the short Pleasures of a vicious Life upon any Consideration whilst he knows and cannot but be certain that a future Life is at least possible Essay l. 2. c. 21. § 38 65 70. Nothing of Pleasure or Pain in this Life can bear any Proportion to endless Happiness or exquisite Misery of an immortal Soul hereafter Let a Man see that Vertue and Religion are necessary to his Happiness let him look into the
are the Apostle's Words If when he says he raised up Christ from the dead he speaks of the Resurrection of his Body not of his Soul how can we be certain that when he says Shall quicken your mortal Bodies he speaks of the Resurrection not of their Bodies but of their Souls We see then that if Mr. Lock fly to this to say that the general Resurrection is not spoken of Rom. 8. 11. he will not be much help'd either by Calvin or Piscator I confess that there is one who makes the Words to be capable of a two-fold Sense and that is Crellius According to him they may be interpreted either of the future raising or quickening our mortal Bodies or of the spiritual quickening them which consists in this that they live unto Righteousness and unto God But he makes the former the principal Sense the latter only secundary As Mr. Lock says of the Resurrection of the Body so he says of the Resurrection of the same Body viz. That he does not remember any Place in the New Testament where it is so much as mention'd see his Third Letter p. 166. And my Answer will be the same viz. That these very express Words The Resurrection of the same Body are not to be found but there are Words that signifie so much or from which it may be clearly and necessarily inferr'd I may instance in the three Places above-cited Rom. 8. 11 23. Phil. 3. 21. where St. Paul by our Body our vile Body and our mortal Bodies certainly understood the Bodies which he and the Romans and the Philippians then had and says of these that they should be redeemed quickned changed Who shall change our vile Body that it i. e. that vile Body may be conformed to his glorious Body Philip. 3. And as I have observ'd before Mr. Lock Reasonab of Christian. p. 206. says That by the Redemption of our Body Rom. 8. 23. is plainly meant the Change of these frail mortal Bodies into spiritual immortal Bodies at the Resurrection when this mortal shall have put on immortality 1 Cor. 15. 54. Thus he It is observable also that in his Third Letter p. 197. when the Words of that Text 1 Cor. 15. 53 54. were urged to prove the Resurrection of the same Body he returns no Answer to them and did very prudently in returning none For doth not St. Paul expresly affirm that this corruptible must put on incorruption and this mortal must put on immortality i. e. this corruptible this mortal must be rais'd to a Life of Incorruption and Immortality And doth he not also repeat it When this corruptible c. What can be more plain This corruptible this mortal which are the Apostle's repeated Expressions these frail mortal Bodies which is Mr. Lock 's own Expression shall be rais'd the Light of the brightest Day cannot be more clear Some perhaps will say that Mr. Lock does by no means deny that the same Bodies shall be raised at the last Day they are his own Words in his Third Letter p. 195. To which I answer 1. If he do not deny it why doth he dispute so earnestly against it Why doth he endeavour to the utmost of his Power to baffle the Arguments that are urged for the Proof of it A great many Pages of his Third Letter being taken up in the discussing this one Point 2. He says he does by no means deny it but does he believe it If he do believe it it is not upon the Account of any Argument drawn from Reason for he tells us more than once in his Essay that the Resurrection of the Body is above Reason Reason has directly nothing to do with it but it is purely Matter of Faith see his Essay l. 4. c. 17. § 23. and c. 18. § 7. He must then believe it upon the Account of some Arguments drawn from Scripture or being convinced by some Texts of Scripture which teach this Truth If so he deserves to be sharply reprehended for that he would not acquaint us what Texts of Scripture they are that teach it so clearly Especially having taken so much Pains to shew that the Places of Scripture alledged by others did not prove it he ought to have directed us to those Scriptures which did and by the Cogency of which he was brought to believe it But the Truth is he says plainly that there are no Scriptures that do prove it affirming that the Scriptures propose to us that at the last Day the Dead shall be raised without determining whether it shall be with the very same Bodies or no see his Third Letter p. 168. Tho' therefore he does say that he by no means denies that the same Bodies shall be rais'd at the last Day yet it clearly appears that he does not believe that they shall for according to him there are no Arguments either from Scripture or Reason to induce him to believe it Mr. Lock 's Doctrine concerning Adam's Fall and our Redemption by Christ is this God told Adam that in the Day that he did eat of such a Tree he should surely die where by Death Mr. Lock can understand nothing but a ceasing to be the losing all Actions of Life and Sense Such a Death came on Adam and all his Posterity by his first Disobedience under which Death they should have lain for ever had it not been for the Redemption by Jesus Christ who will bring them all to Life again at the last Day see for this Reasonab of Christian. p. 3 6 11. But then he tells us p. 15. that this being the case that whoever is guilty of any Sin should certainly die and cease to be the Benefit of Life restor'd by Christ at the Resurrection would have been no great Advantage if God had not found out a way to justifie some The Reason of which he gives in a Parenthesis For as much says he as here again i. e. after the Resurrection Death must have seiz'd upon all Mankind all Mankind must have died and ceas'd to be the second time because all had sinned for the Wages of Sin is every where Death which Death is a ceasing to be as well after as before the Resurrection This Death after the Resurrection is that which p. 211. he calls the second Death which says he would have left Christ no Subjects if God had not found out a way to justifie some As to those who at the Resurrection shall be found unjustified that second Death shall seize upon them and sweep them away so that according to Mr. Lock they shall cease to be i. e. be annihilated for I can find out no other Sense that these Words Cease to be are capable of Tho' I confess I do not see that this Sense can be consistent with several other Expressions which he uses viz. that dreadful Estate of Misery the infinite Misery the exquisite Misery of an immortal Soul the perfect Misery the Indignation and Wrath Tribulation and Anguish which shall be