 As Cockburn points out, the notion that the soul is always thinking is not used as evidence for the soul’s immortality. Locke’s claim to the contrary thus ought not count as evidence against it, and we ought to have faith that an omnipotent God will ensure the soul’s immortality (whether it always thinks or not). Additionally, there is ample evidence that Locke thinks the soul is immortal, and that persons will go on to receive divine punishment and reward in the next life for their deeds in this life. This comes through not just in L-N 2.27 of the Essay, but also in Locke’s correspondence with Stillingfleet, and many of Locke’s religious writings, including the posthumously published “Resurrectio et quae secuuntur” (though Cockburn would not have had access to the latter while drafting her  Defence).[11]