Exposition

This article stands at the end of the Creed: 1. Because its perfect fulfillment comes after the rest. 2. Because it is the effect of all the other articles; for it is on account of this that all the preceding articles are believed, and all the things which we believe in the others were done in order that we might believe this last, and so enjoy eternal life. This article is, therefore, the crowning point of our entire salvation and life. The questions which are chiefly to be discussed in connection with this subject are such as the following:
What is everlasting life?
By whom is it given?
To whom is it given?
Why is it given?
How is it given?
When is it given?
Whether, and whence we may be assured of it in this life?

I. What is everlasting life?

This question seems at first inexplicable, especially in view of what the Apostle says concerning it: “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” (1 Cor. 2:9.) We may however, form some faint idea of what eternal life is, from the analogy of life, of which philosophers are wont to dispute much, and of which the Scriptures also speak. The term life is variously defined by philosophers. It may in general be defined as the very being of that which lives when used in reference to God, angels, and living beings and plants. Spirits also live; but have not their existence from any quickening soul, but from their essence or nature. In creatures, however, possessed of a soul, life is properly the being of that which lives, which is the same thing as to be endowed with a soul, or to have in oneself a living soul. For the soul is that by which such a being lives; or it is the essential form of life, by which those live who are endowed therewith. It is taken for the first and second actions; that is, for the very being, action or living, and for the acting of a living thing. We may now define life more fully thus: natural life is the existence or dwelling of the soul in a body which is animated, and the acting of a living being. Or it is the perfection (entelexeia) of the soul accomplishing those works which are proper to that which has life. Or, finally, it is the adaptedness of a living being to effect such things as are proper to itself and is also the things themselves by virtue of the union which exists between the body and the soul.

That is called everlasting,
1. Which is without beginning or end, as God is.

2. That which is without a beginning, but which has an end, as the decrees of God.

3. That which has a beginning, but will have no end, as the angels, &c. It is in this third sense that our heavenly life is called everlasting, by which we mean, that whilst it has a beginning, it will have no end. The everlasting life of man, then, is the eternal being of man, regenerated and glorified, which will consist in having the image of God perfectly restored in him, as it was when he was first created, having perfect wisdom, righteousness, and happiness, or being endowed with the true knowledge and love of God, in connection with eternal joy. And here for the sake of plainness we shall include among these acts the powers themselves of knowing and loving God; for to be able rightly to know and love God, belongs equally as much to spiritual life as to know and love him, inasmuch as the natural man receiveth not the things of the Spirit of God. (1 Cor. 2:14.) Or, we may again define it thus: everlasting life is the perfect restoration of the image of God, with eternal joy and delight in God, heavenly glory, and the full fruition of all those good things which are necessary to a state of perfect happiness. In a word, it is the perfect conformity of man with God, consisting in the true and perfect knowledge and love of God, and in the glory both of the soul and body of man. These two things must then be considered in order that we may have a proper idea of what constitutes everlasting life:

1. A union of both our body and soul with God.

2. A conformity with God, which flows out of this union as an effect proceeds from its cause; which conformity consists in a clear and correct knowledge of God, together with his will and works; in righteousness, perfect joy and delight in God, inexpressible glory with which our bodies shall be irradiated, and shine as the sun, and a sufficiency of all good things pertaining to true and perfect happiness. These things do in some small degree express the substance and form of everlasting life, to which if we add the efficient and final causes, we may arrive at this more complete and full definition. Everlasting life consists in the eternal habitation of God in the faithful through the Holy Spirit; in a true and perfect knowledge of God, and of his works and will, kindled in the heart immediately by the same Spirit; in true and perfect wisdom and righteousness, together with a perfect conformity of all the strength and powers of the mind and will, with the mind and will of God, having respect both to the body and soul, which joy is freely given of God, by and for the sake of Christ, and is begun already in this life, to be fully perfected in the life to come, that so God may to all eternity be praised and glorified by his saints.

All the different parts of this definition are in accordance with the teachings of God’s word, as may be easily shown. That it will include the eternal indwelling of God in his people, through the Holy Spirit, is testified in these words: “We will come unto him, and make our abode with him.” “He shall give you another Comforter, that he may abide with you forever.” (John 14:23, 16.) It will include the knowledge of God, and perfect wisdom, according as it is said, “This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” (John 17:3.) Eternal life will embrace perfect righteousness, for those that shall obtain it, “are equal unto the angels, and are the children of God, being the children of the resurrection.” (Luke 20:36.) So there will be joy and delight in God, for it is said, “Your joy no man taketh from you.” (John 16:22.) There will also be an abundance of all good things, for “God shall be all in all.” “I saw no temple therein; for the Lord God Almighty, and the Lamb are the temple of it. “And the city hath no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof.” (1 Cor. 15:28. Rev. 21:22, 23.) The good things which we now enjoy in part only, will then be perfected; for "When that which is perfect is come, then that which is in part shall be done away.” (1 Cor. 13:10.) It will, lastly, be without any interruption or end; for “God shall wipe away all tears from their eyes.” “Of his kingdom there shall be no end.” “Whose kingdom is an everlasting kingdom,” that is, having no beginning nor end. (Rev. 21:4. Luke 1:33. Dan. 7:27.)

Obj. To enjoy everlasting life is to live forever. But the wicked also live forever; for they shall be raised immortal. Therefore they shall also have everlasting life.

Ans. This conclusion is drawn from an imperfect definition of eternal life, and is thus of no force. For eternal life does not merely mean immortality, or a continued presence of the soul in the body; but also, and more particularly, that spiritual life, and heavenly glory and felicity, which the Holy Ghost works in the faithful by his own peculiar operation. Now although the wicked, after the resurrection, will be immortal, yet their natural life shall be no life, but eternal death; for with this life there will be joined,
1. An eternal rejection of God.
2. A want of the knowledge and grace of God.
3. Everlasting and unutterable torments. “Their worm dieth not.” “There shall be weeping, and gnashing of teeth.” (Mark 9:44. Matt. 24:51.) From these things we may understand what eternal death is; and that it is so called, not because the wicked by dying once, are freed therefrom, but because they shall die forever, and experience torments that shall never have an end.