The Conditionalist Faith of Our Fathers, vol. 2

VII. Dissenter Bourn—Punishment of Wicked to Be “Total Extinction”

The controversy over the soul was now passing from what may be termed its philosophical aspect to what was recognized by thoughtful scholars as the Biblical phase of the issue—in reality the only determining factor. This tended to enlarge the interest and to popularize the question in ever-widening circles of discussion. CFF2 236.3

This brings us to SAMUEL BOURN (1714-1796), Dissenting minister, of Norwich. Trained at Glasgow University, he became a zealous champion of the original gospel and an opposer of all subsequent error and perversion, as he saw it. He was unwearied in his devotion to truth. Pursuing this principle, erelong he became a vigorous exponent of Eternal Life Only in Christ, and took a strong stand against extreme Calvinism. Between 1758 and 1760 he produced a four-volume set of sermons, A Series of Discourses on the Principles and Evidences of Natural Religion and the Christian Revelation, some of which is relate to the future state and clearly set forth the “doctrine of the destruction of the wicked,” as against their eternal torment. ³³ In fact, most discussions now revolved around the issue of eternal torment. CFF2 236.4

This was speedily attacked by Dr. Samuel Chandler, of Old Jewry, and resulted in a further clash with John Mason—the issue with the latter being over the resurrection. Bourn defended his position in the Appendix to his sermons on the parables. It should be added that Bourn continued to be held in high repute as a preacher, and was regarded as a “masterly writer”—albeit laborious and dry by today’s standard. He answered Chandler in A Letter to the Rev. Samuel Chandler, D.D., concerning the Christian Doctrine of Future Punishment (1759). This centered on the scriptural inquiry “Shall not the judge of all the earth do right?” CFF2 237.1

1. DOGMA OF ETERNAL TORMENT “DIABOLICAL.”

Bourn’s strong personal convictions are expressed in this virile phrasing:
“Whether the afore-mentioned expressions are intended to convey to us the idea of everlasting torture, or of everlasting destruction, i.e., annihilation?—Perhaps some may be inclined to think, that they serve to convey ideas, both of torment, and of total destruction. With such persons (if there are any) I desire to have no controversy. Because on this supposition, the torments or misery cannot be infinite. And it is only that Mahometan, Pagan, and (as I must confess it appears to me at present) most absurd, cruel anti-christian, and diabolical doctrine of infinite, or never-ending misery and torment, which I am opposing and endeavouring to eradicate.” ³⁴ CFF2 237.2

2. PUNISHMENT IS “PROPORTIONATE TO GUILT.”

Continuing his discussion of divine punishment, Bourn succinctly states—
“that there are passages in the New Testament which imply, that the sentence of eternal death shall be executed upon criminals with circumstances of ignominy, horrors, and pain, proportionate to their guilt, I readily allow and affirm: yet am not of opinion, that the figures of being cast into unquenchable fire, and the like, are intended to convey to us any idea of torment, but solely that of total destruction, or annihilation, or ceasing to exist. And the passage in the book of Revelations, where it is said, that death and hell (i.e., Hades) shall be cast into the lake of fire, seems to me decisive in this point, For certainly the meaning there is, not that death and Hades shall be tormented (which is ridiculous) but that they shall be abolished.” ³⁵ CFF2 237.3

3. ABSOLUTE AND “ETERNAL DESTRUCTION” FOR WICKED

In the earlier work, A Series of Discourses on the Principles and Evidences of Natural Religion and the Christian Revelation, in Discourse X, in volume one, under the title “The Gospel Discovery of a Future State,” Bourn says:
“The Condemnation of the wicked to eternal destruction in another state, does not detract from the goodness of the Divine intention and operation in raising mankind to another life. For as the creating all mankind to this life is undoubtedly an effect of Divine beneficence, tho’ some men make themselves wicked and miserable in it, and come to an untimely and tragical end; so much more is the restoration of all mankind to a life after death, an effect of infinite goodness, tho’ some shall afterward perish for ever; and instead of enjoying that eternal life, which is the gift of God in Christ Jesus our Lord, shall undergo the misery and penalty of an absolute and eternal destruction.” ³⁶ CFF2 238.1

4. EVERLASTING LIFE RESTRICTED TO “RIGHTEOUS.”

Discussing the resurrection, in relation to the question, he continues:
“The redemption which is in Christ Jesus our Lord, considered as a deliverance from the power of death, or a resurrection to another life, is a benefit or privilege bestowed on mankind in general; in like manner as their production into this life: but the everlasting possession of that is peculiar to the righteous: not to any nation, party, or profession of men; but to the virtuous and good of all mankind. For they who have done good shall come forth to the resurrection of life; and they who have done evil, to the resurrection of condemnation.” ³⁷ CFF2 238.2

5. DEATH OF WICKED “TOTAL EXTINCTION OF LIFE.”

In Discourse XV, maintaining the doctrine of the ultimate destruction of the incorrigibly wicked, Bourn sums up his view in these comprehensive words:
“Death, when applied to the end of wicked men in a future state, properly denotes their ceasing to exist, or a total extinction of life and being.” ³⁸ CFF2 238.3

By the latter part of the eighteenth century the number of opponents to the natural immortality of the soul theory had so increased that one Immortal-Soulist, Granthem Killingworth, in a work against Conditionalism entitled A Vindication of the Soul’s Immortality (1761), complained that the number of such “Cavils and Objections” in his day were “legion.” Allowing for exaggeration, we find that the divergent voices had now obviously swelled to a considerable chorus. CFF2 239.1