William G. T. Shedd, Orthodoxy and Heterodoxy: A Miscellany (New York: Charles Scribner’s Sons, 1893), 183–188.ENDLESS PUNISHMENT AN ESSENTIAL DOCTRINE OF CHRISTIANITY
THE assertion made recently in a religious journal, that “the fellowship of the churches may be safely extended to persons who do not believe in eternal punishment, provided they hold with cordial faith the essential truths of the evangelical system,” proceeds upon the supposition that the doctrine of endless punishment is not an essential truth in the evangelical system. But the fact is, that there is no doctrine more necessary in order to the integrity of the evangelical system than that future punishment is eternal. Vicarious satisfaction for sin is the keystone of the arch of Christianity, and if endless retribution for sin be taken out, the whole scheme of redemption by the sufferings of Christ falls to the ground. Let us see if this is not so.
The Scriptures represent the sufferings and death of the Son of God as taking the place of the suffering and death due to the sinner for his sin, and in this way delivering him from his desert. But the sufferings of Christ, it is agreed by all Trinitarians, from high Calvinists to low Arminians, are infinite in their dignity and value. They are the agony, not of a creature, but of incarnate God. All who are properly denominated “evangelical,” though they may disagree upon many other points of doctrine, scout the notion that the sacrifice of Jesus Christ was merely finite, and that his blood possesses no higher expiating virtue than that of a creature. And in this they are supported by the Scriptures. But is it supposable that such an immense oblation as this would have been provided to redeem man from sin, if sin does not merit the immense penalty of eternal death, and is not to receive it? If sin is punishable and to be punished for only one thousand years, is it probable that one of the persons in the Trinity would submit to such an amazing humiliation as to become a worm of the dust, and undergo the awful passion of Calvary, in order to deliver his rebellious creature from a transient evil which is to be succeeded by billions of millenniums of happiness? A thousand years is indeed a long time, and a thousand years of suffering is indeed a great woe; but it shrinks to nothing in comparison with what is involved in the humiliation and agony of God incarnate. The profound Anselm puts this question to his pupil: “If the God-man were here present before you, and, you meanwhile having a full knowledge of his divine nature and character, it should be said, ‘Unless you slay that Person, the whole world and the whole created universe will perish,’ would you put him to death, in order to preserve the whole creation?” The pupil replies: “I would not, even if an infinite number of worlds were spread out before me.” Anselm then puts this question to the pupil: “Suppose, again, that it were said to you: ‘You must either slay this infinite Person, or the guilt and misery of all the sins of the world will come upon you?’ ” The pupil replies: “I would say, in answer, that I would sooner incur the aggravated guilt and misery of all the sins, past and future, of this world, and also of all the sin in addition that can possibly be conceived of, than incur the guilt of that one sin of slaying the Lord of glory.” Now, if this is a correct reply in the case in which it is assumed that the punishment of sin is endless, much more would it be in case it is assumed that the punishment is only temporary. A suffering that in time would cease, surely would not justify such a strange and stupendous sacrifice as that of the only-begotten and well-beloved Son of God. We affirm therefore that the doctrine of Christ’s atonement stands or falls with that of endless punishment. He who denies the latter must logically deny the former. He who subtracts anything from the demerit of man’s sin, subtracts just so much from the merit of atoning blood. And what is true logically becomes true practically. Disbelievers in endless punishment are not believers in the atonement. Examine the mental history of one who lapses from an evangelical faith to infidelity, in any of its forms, and it will be found that the slide downward began first with doubts respecting man’s responsibility for and the guilt of sin.
But a second and equally strong proof that the doctrine of endless punishment is necessary in order to the integrity of the evangelical system, is found in the fact that there can be no evangelical piety without it. Evangelical piety, all will concede, is characterized by penitence. This differentiates it from the piety of sentimentalism, of rationalism, and of pantheism, for all these have their varieties of piety. He who is destitute of the publican’s feeling when he cried, “God, be merciful to me a sinner,” does not possess the piety of the gospel. He is impenitent Now, we affirm that he who in his heart denies and rejects the doctrine of endless punishment, does not and cannot truly repent of sin. We know that there are some theologians like Müller and Dorner whose general evangelical character will not be denied, who hold the error of restoration, namely, that a part of mankind are saved in the middle state, and these are cited in proof of the position that a belief in endless punishment is not essential to belief in Christ. But this class of theologians do not assert that sin does not merit eternal suffering. On the contrary, they affirm that it does in its own nature, and that irrespective of the death of Christ it will certainly meet an endless penalty. But they think that in the future world the atonement of Christ will be applied to many of the human family, and that a second probation will save men upon the same principles, and by the same method, as the first. This heresy stands upon its own bottom, and need not be refuted here. But it is plain that such theologians as these cannot be cited in support of the tenet that sin does not deserve endless punishment, and therefore will not receive it.
Every man who has truly repented, has confessed in his heart to God that he is hell-deserving. Every one who really puts his trust for acquittal at the bar of God in the atonement of Jesus Christ, implicitly and virtually acknowledges that his sin merits the worm that dieth not, and the fire that is not quenched. The depth and strength of the believer’s conviction upon this point vary. Some are more poignantly convinced of the turpitude of sin than others; but no true believer in Christ ever positively denies that he might justly be punished for ever and ever. To perceive the truth of this assertion, let us suppose the contrary. Suppose that a person under religious concern should say to his pastor: “I know that I am a sinner; I confess that I have often done wrong; but I do not believe that I deserve, for the sins of this short life, to be punished everlastingly.” Would that pastor dare to tell him that his experience of sin was “evangelical?” On the contrary, would he not bid him, most earnestly and solemnly, search his heart yet more thoroughly, under the light of God’s Spirit and truth, until he should melt down in a really contrite manner, and say, what every true penitent says:“My lips with shame my sins confess,This is evangelical penitence, and nothing that comes short of it is worthy of the name, or will prove to be the thing, when all sinners shall stand at the bar of God, and know even as they are known.
Against Thy law, against Thy grace;
Lord, should Thy judgment grow severe,
I am condemned, but Thou art dear.
“Should sudden vengeance seize my breath,
I must pronounce Thee just in death;
And if my soul were sent to hell,
Thy righteous law approves it well.
“Yet save a trembling sinner, Lord,
Whose hope, still hovering round Thy word,
Would light on some sweet promise there,
Some sure support against despair.”
December 20, 2025
W. G. T. Shedd (1820–1894) on Endless Punishment an Essential Doctrine of Christianity
October 31, 2025
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Translation of Acta Synodi nationalis: in nomine Domini nostri Jesu Christi, autoritate illustr. et praepotentum DD. ordinum generalium foederati Belgii provinciarum, Dordrechti habitae anno MDCXVIII et MDCXIX. Leiden: Typis Isaaci Elzeviri, 1620.
Translation of Amyraldo, Mose. “Speciminis Animadversionum Specialiorum in Exercitationes de Gratia Universali, Pars Prima: In Sectionem XII. Tomi I. Quæ est de distinctione impotentiæ Naturalis & Moralis.” In Specimen animadversionum in exercitationes de gratia universali. Salmvrii: Apud Joh. Lesnerivm, 1648.
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Amyraut, Moses. Six Theological Dissertations: Economy of the Three Persons, Right of God Over Creatures, Universal Grace, Particular Grace, The Serpent Tempter, Original Sin (PDF). AI Translation by Nos from the Colloquia Scholastic Discord channel. Donate to Nos (esdrasgf03@gmail.com; PayPal).
Translation of Amyraldus, Moses. “Theses Theologicae de Sacerdotio Christi.” In Syntagma thesium theologicarum in Academia Salmuriensi disputatarum […]. 2nd ed. Saumur: Jean Lesnier, 1664.
Translation of Amyraut, Moïse. “De Voluntate Dei.” Pages 105–16 in Syntagma thesium theologicorum in Academia Salmuriensi variis temporibus disputatarum. Pars Quarta & Ultima. Saumur: Ioannes Lesnerius, 1665.
Translation of Bergii, Cunradi. Disputationes duae de sufficientia & efficacia mortis Christi: anno 1641 Bremae habitae et excusae, nunc denuo in lucem editae. Coloniae ad Suevum: Georgii Schultii [Schultzius], 1668.
Conrad Bergius (1592–1642) taught theology at Frankfurt from 1624–1628.
Translation of Bergium, Johannem. Der Wille Gottes Von aller Menschen Seligkeit: Aus dem Spruch des Apostels Pauli in der ersten Epistel zu Timotheo am andern Capitel. Wider allerhand alte und newe Irrungen erkläret/ und Zur Vergleichung der mißhelligen Theologen ... gerichtet. Berlin : Runge, 1653.
Translation of Bergium, Johannem. Daß die Wort Christi noch veste stehen für die wahre seligmachende Gemeinschafft seines Leibes vnd Blutes im Heiligen Abendmahl […]. Berlin: Guth, 1632.
Translation of Cappellus, Ludovicus. “Thesis Theologicae De Electione Et Repobatione.” Pages 102–19 in Syntagma Thesium Theologicarum in Academia Salmuriensi Variis Temporibus Disputatarum. Edited by Ludovicus Cappellus, Moses Amyraldus, and Josua Placaeus. 2nd ed. Expanded. Salmurii: Ioannes Lesnerius, 1664.
Translation of Crocii, Ludovici. “De intellectu Dei.” Pages 558–84 in Syntagma sacrae theologiae quatuor libris adornatum, Quo exhibetur idea Dogmatum Ecclesiasticorum, Pro conditione ecclesiae Sardensis. Bremae: Typis Bertholdi Villeriani, 1636.
Translation of Daillé, Iean. Christ mort et ressuscité pour nous, Rom. 4, 25, faict le jour de Pasques 1633. Se vendent a Charenton: Par Melchior Mondiere […], 1639.
Translations of Dallæi, Joannis. Apologia Pro duabus Ecclesiarum in Gallia Protestantium Synodis Nationalibus: Altera Alensone, anno MDCXXXVII: altera vero Carentone, anno MDCXLV habitis: Adversus Friderici Spanhemii Exercitationes De Gratia universali [Volume 1]. Ravesteynius, 1655; Apologia Pro duabus Ecclesiarum in Gallia Protestantium Synodis Alensonensi et Carentonensi. Tomus Secundus […]. Amstelodami: Sumptibus Joannis Ravensteynii, 1655; Apologiae pro synodis Alensonensi et Carentonensi. 1655.
Translation of Davenantium, Joannem, Dissertationes duæ: prima de morte Christi … altera de praedestinatione & reprobatione … Quibus subnectitur ejusdem … Sententia de Gallicana controversia: sc. de gratiosa & salutari Dei erga homines peccatores voluntate. Ex officina Rogeri Danielis, 1650.
Davenantium, Joan. “De judice controversiarum.” Pages 1–201 in Praelectiones de duobus in Theologia controversis capitibus de Indice Controversiarum. Cantabrigum: Ex Acadecmiæ celeberrimæ typograpeo, 1631.
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Translation of Grebenitz, Elia. Concurrente Entium Ente, Disputatio Metaphysica De Concursu Causae Primae Cum Causa Secunda […]. Francofurti ad Oderam, Becmanianis, 1669.
Translation of Grebenitz, Elia. Disputatio theologica De Fide Temporaria […]. Francofurti ad Viadrum: Becman, 1672 (2).
Translation of Grebenitz, Elia. Tractatus theologicus de regeneratione, tribus disputationibus […]. Francofurtum ad Viadrum: Becmanianis, 1671.
Translation of Hall, Ioseph. Via media, o le voye de paix aux cinq articles controversez communément sous le nom d'Arminius. Geneve: Pour Pierre Chouët, 1664.
Translation of Holtzfus, Bartholdo. Dissertatio theologica de libero hominis arbitrio. Francofurti ad Viadrum, Literis Christophori Zeitleri, 1707.
Translation of Holtzfus, Bartholdo. Tractatus Theologicus De Praedestinatione, Electione & Reprobatione Hominum, Ad Promovendam Concordiam Ecclesiasticam Conscriptus. Francofurti ad Viadrum, 1703.
Translation of Le Blanc, Ludovico. Theses theologicae, variis temporibus in Academia Sedanensi editae, et ad disputandum propositae. venales apud Mosem Pitt, ad insigne Angeli in Coemeterio D. Pauli, 1683. (2)
Partly excerpted from Musculi, Wolfgangi. In divi Ioannis Apostoli Evangelivm Wolfgangi Musculi Dusani commentarii in tres heptadas digesti, castigati, locupletati. Accessit quoque rerum & uerborum memorabilium, locupletissimus INDEX. Basileæ: ex officina Hervagiana, per Evsebium Episcopium, 1580; and Musculus, Wolfgang. Common places of Christian Religion. Translated by Iohn Man. Londini: R. Woulfe, 1563.
Translation of Mvscvlvm, Wolfganvm. “Tertivm Membrvm Qvomdo: diliendus fit proximus.” Pages 100–105 in Commentarii in Matthaeum evangelistam tribus tomis digesti […]. Basileae: Sebastian Henricpetri, 1611.
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Placeus, Joshua (Josué de la Place). Thesis on Justification (PDF). AI Translation by Oz. Donate to Oz (Venmo).
Translation of Placaeus, Josué. “Thesis Theologica de Justificatione Hominis coram Deo.” Pages 27–36 in Syntagma Thesium Theologicarum in Academia Salmuriensi Variis Temporibus Disputatarum. Edited by Ludovicus Cappellus, Moses Amyraldus, and Josua Placaeus. 2nd ed. Expanded. Salmurii: Ioannes Lesnerius, 1664.
Excerpt taken from Polhill, Edward. The Divine Will Considered in Its Eternal Decrees and Holy Execution of Them. London : printed, and are to be sold by Thomas Shelmerdine, at the sign of the Rose-Tree in Little-Britain, 1695. See also Polhill, Edward. Essay on the Extent of the Death of Christ, From the Treatise on the Divine Will. Edited by Robert Balmer. Berwick: Thomas Melrose, 1842.
Translation of Strimesio, Samuele. ΧΑΡΙΤΟΛΟΓΙΑ Sacra, Seu, Systema Gratiæ Divinæ: id est, Conciliationis Gratiæ Dei Salutifer Æ, Universalis & Particularis, Tentamentis […]. Francofurti ad Viadrum: Sumptibus Johannis Völcker, 1712.
Translation of Strimesii, Samuelis. Disputatio theologica de justitia dei et hominis et utra justificemur […]. Francofurti ad Viadrum: Coepsel, 1697.
Translation of Strimesio, Samuele. De Providentia Dei Praedestinatione Ejusq́; Annexis Capitibus Controversias Inter Protestantes […]. Francofurti ad Viadrum: Christophori Zeitleri, 1706.
Translation of...
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Edited from Synod of Dort. The Collegiat Suffrage of the Divines of Great Britaine Concerning the Five Articles Controverted in the Low Countries … Delivered in the Synod of Dort, March 6, Anno 1619, Etc. R. Milbourne, 1629. See also Milton, Anthony, ed. “The Collegiate Suffrage of the British Divines.” Pages 226–93 in The British Delegation and the Synod of Dort (1618–1619). Rochester, NY: The Boydell Press, 2005.
Translation of Wardi, Samuelis. Opera nonnulla viz. determinationes theologicae, tractatus de justificatione, praelectiones de peccato originali. London: Sa. Gellibrand & Sa. Thompson, 1658.
Translation of Whitakeri, Guilielmi. “Controversiae de eucharistia.” Pages 341–568 in Praelectiones de sacramentis in genere, & in specie de SS. baptismo & eucharistia. Quibus vniuersum negocium sacramentarium omnesque controuersiae cum veteres tum recentiores perspicuè, methodicè, solidè pertractantur […]. [Frankofurti]: Sumptibus I. Ammonii, 1624.
Translation of Zanchii, D. Hieron. Commentarius in epistolam Sancti Pauli ad Ephesios. Edited by A. H. de Hartog. Amsterdam: J. A. Wormser, 1888. (Pars Prior; Pars Altera [PA being revised; standby)
Bio: Wiki Writings: PRDL
Polanus, Amandus. A Complete System of Christian Theology. AI Translation Hosted at Monergism.
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For other translations, see those hosted at Reformed Books Online by Travis Fentiman.
Monergism had the following:
Translated from von Polansdorf, Amando Polano. Syntagma theologiae christianae. Lombard Press.
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