1855_Six Sermons on the Inquiry- Is There Immortality in Sin and Suffering (by George Storrs).pdf

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George Storrs: 1796-1879.
p. 1, Para. 1, [SERMONS].
p. 2, Para. 1, [SERMONS].
OFFICE OF THE BIBLE EXAMINER. 1855. p. 2, Para. 2,
the author of the Six Sermons: his birth -- parentage --
religious teaching, p. 5; exercises of mind when young --
religious experience, 7; first marriage, 8; impression to
preach, 8; joined the Methodist Episcopal Church and
commenced preaching, 8; withdrew from that church, 9; first
awakening of his mind to doubt man's natural immortality,
9; his previous standing, 10; his Three Letters to a
Methodist Preacher, 11; origin of the original Six Sermons,
11; unexpectedly led to preach to multitudes which gave a
rapid spread to his views, 13; fifteen thousand of the Six
Sermons scattered in the winter of 1842-3; more laborers
come into the work, 15. p. 3, Para. 1, [SERMONS].
SERMON I. -- Introductory Remarks, 19. -- The Question at
Issue, 21. -- Examination of the arguments in proof of
man's immortality, 21. -- The belief of all nations, 22. --
Archbishop Whately's remarks on this point, 23-27. The
heathen Philosopher's belief amounts to Annihilation, 26. -
- The desire all men feel for immortality, 28. -- The soul
immaterial, &c., 29. -- What is immateriality? 29 -- The
soul indestructible, 31. -- The Philosophy of the question,
33. -- Is it the will of God men shall be immortal if
wicked? 32. -- What man lost by the Fall, 32-35. -- The
Tree of Life, 35. -- Watson's remarks thereon, 36. -- Facts
from God's word, 38. -- Eternal, Eternity, Eternal Life,
38,39. Principles of interpretation, 40. -- Meaning of the
term death, 41. -- The term immortal occurs but once in the
Bible, 41. -- Contradiction in poetry, 42. -- Immortality,
the phrase found but five times in the Bible, 43. -- Beauty
of Scripture on the theory advocated, 44. p. 3, Para. 2,
SERMON II. -- The old Serpent's discourse, and its
destroying nature, 45. -- The terms employed to denote the
punishment of the wicked, 47. -- Objections answered, "Worm
dieth not," 51. -- "Hell fire" Gehenna, 54. -- "These shall
go away into everlasting punishment, 56. -- Pain and
punishment not necessarily identical, 58. -- "Kolasin" of
this text, 59. -- Paul's commentary on the text, 59. --
Sodom and Gomorrah, 62. -- Concluding remarks, 63. p. 3,
Para. 3, [SERMONS].
SERMON III. -- Searching the Scriptures, 65. --
Examination of Rev. 14:9-11. Is this language spoken of all
wicked men? 68. -- Does it relate to any beyond this life?
70. -- It is fulfilled "on the earth?" 71. Rev. 20:10,
considered, 72. -- The devil to be destroyed, 73. Summing
up of the argument of the advocates of man's immortality,
74. -- Watson on immortality, 74. Other objections
considered, 74. -- The benevolence of God obliges Him to
inflict the greatest possible punishment, 75. -- Such a
punishment uncalled for and useless, 77. -- "Sin an
infinite evil," 79. -- "Destruction no punishment at all,"
79. -- Folly of such an objection, 79. -- Henry's notion of
"damnation," 80. -- Benson outstrips Henry, and finds it
impossible to obtain satisfaction to Divine justice, 80-82.
-- Concluding remarks, 82. -- Faith defined, 83. p. 3,
Para. 4, [SERMONS].
SERMON IV. -- Prove all things, 85. -- Province of reason,
85-87. -- Further objections. -- "The fathers believed in
the endless torments of the wicked, 87. -- Corruption of
Christianity by its defenders, Mosheim, 88. -- Attempt to
unite heathen philosophy with Christianity, Enfield, 88. --
Jews believed in endless torments, 89. -- Isa. 33,14,
considered, 89. -- Jews belief not proof, 90. -- Testimony
of New Testament, 91. -- John the Baptist, 91. -- Jesus
Christ, 91-94. -- Peter's testimony, 94. -- James', 95. --
John's, 96. -- Jude's, 96. -- Paul's, 97-104. -- Concluding
remarks, 105. p. 4, Para. 1, [SERMONS].
SERMON V. -- Further objections considered, 108. --
Destruction not so terrible as endless misery, 108. --
"Puts an end to the sinner's misery," 109. "Spiritual death
is the penalty," 110-115. The preposition "in," Gen. 2:17,
examined, 114. -- Destruction of sins or happiness, 115. --
Dan. 12:2, considered, 115. -- John 5:28,29 noticed, 116. -
- The Doctrine held by the Arians, &c., 117. -- "Gone half
way to Universalism," 118. -- "If this doctrine is true why
not found out before? 120. -- Benson on the misery of the
wicked in hell, 123. p. 4, Para. 2, [SERMONS].
SERMON VI. -- Isa. 57:16 considered, 129. -- Evil of
common theory of immortality, 131. -- Beauty of texts
destroyed, 132-137. -- Extravagant notions of Adam's
perfection considered, 138-150. -- God's works always
progressive, 138. -- The creation of man, 140. -- Adam's
intellectual nature, 141. -- Adam's ignorance, 141. --
Adam's holiness, 142. -- His temptation, 146. -- Character
cannot be known without trial, 147. -- Adam's failure, with
remarks on inherent depravity 149-152. -- Assembly's
Catechism, 150. -- Conclusion, 152. p. 4, Para. 3,
Para. 4, [SERMONS].
The Syriac version of the New Testament, 153 -- Its
translation by Prof. Murdock, 154. -- The true meaning of
the terms Saviour, save, and salvation, 154. -- An
examination of various texts where these terms occur, 155-
164. p. 4, Para. 5, [SERMONS].
THE SIX SERMONS. p. 4, Para. 6, [SERMONS].
GEORGE STORRS, the subject of the following remarks, was
born in Lebanon, N. H., December 13th, 1796. He was the
youngest of eight children. His father, Col. Constant
Storrs, was originally from Mansfield, Conn.; and was an
industrious mechanic, serving, for a time, in the American
Revolution as a wheelright. After the war of the Revolution
he was married to Lucinda Howe, who was half-sister to the
late Richard Salter Storrs, for many years minister of
Longmeadow, Mass. After their marriage they removed to New
Hampshire -- the country being then a wilderness -- and
located in Lebanon, on Connecticut River; and by industry
and economy became, what, in those days, was called a
wealthy farmer. To them were born seven sons and one
daughter. The mother of these children was ever watchful
over their religious instruction, while the father was most
studious to promote their temporal welfare. The mother
invariably gathered her children around her, particularly
on the Sabbath, to give them instruction in things
pertaining to God, and our Saviour, Jesus Christ. She was
not disposed to leave their religious education to the
minister, or any other less interested in their welfare
than a Mother. p. 5, Para. 1, [SERMONS].
The Congregational and Calvinistic ministry was about the
only preaching in Lebanon for many years. Very few of any
other denomination ever preached there. The strong tendency
to fatalism, in the Calvinistic preaching of that period,
was a subject which the mother of these children did not
fail to endeavor to counteract in the minds of her
offspring, and to impress upon them unceasingly, that if
they would seek the Lord he would be found of them. Such
pious labor was not lost. p. 5, Para. 2, [SERMONS].
Though this family of children grew up to maturity, four
of them died before their father; and six had gone down to
the grave before their mother: two only survived her. p.
6, Para. 1, [SERMONS].
GEORGE'S mind was often deeply exercised on the things of
religion from a child. Many anxious desires filled his
heart that he might be a Christian. Early had his mother
taught him to acknowledge "Our Father, who art in Heaven,"
and point him to "Our Saviour, Jesus Christ." Experimental
religion, however, was a mystery to his mind, though one
that he often anxiously desired to solve. Secret prayer was
often resorted to, but he heard sometimes from the pulpit
that, the man who cursed and swore was as likely -- yea,
more likely, to be converted than he who went to his closet
to pray for the salvation of God. Such teaching made George
feel sadly, as he thought his case was more hopeless than
boys who he knew to be very profane, while he feared an
oath. This influence, however, was counteracted by the
vigilant instruction of his mother. Happy for him that he
had such a mother. But for her instruction he has often
thought and felt that he would never have been brought to a
saving knowledge of God and His Christ. The sweet and
heavenly strains of prayer, poured forth by that mother
when she took George to her closet, and sought the mercy of
God in Christ for him, made him forget or disregard the
false teaching of the mere Theologian. Such scenes told on
his heart not to be obliterated. p. 6, Para. 2, [SERMONS].
The preaching of the torments of hell never won his heart,
though it often filled him with a dread of God, which was
calculated more to drive him from God than to draw him to
such a being. From fifteen to seventeen years of age was
the most thoughtless period of his life. None of the
terrors of preaching had any tendency to win him to the
service of God; but at the close of the time last
mentioned, in meditation, alone, far removed from all
excitement, he became so affected with a sense of the
goodness of God to him, that he resolved henceforth to seek
the Lord till he should find Him. If he could pray for
nothing else, he determined to pray daily that God would
show him his need of a Saviour, which theoretically he
understood, but experimentally he had not realized. His
resolution being made, he pursued noiselessly and alone his
purpose; light gradually breaking upon his mind till he was
led to bow to Jesus, and come to God by him and found
mercy. Months had passed away and no mortal but himself
knew the exercises of his mind: he did not even communicate
to his mother the revolution going on in himself. He took
occasion, however, to listen to any persons who seemed
disposed to converse on spiritual subjects, and often felt
his heart encouraged by such conversation, though he took
no part in it, but was an interested listener, unknown to
them. This state of things continued for a year or more.
During this period his only sister died. After her death
his anxiety increased to be in a state of reconciliation
with God, yet all his exercises were kept within his own
bosom, except on one occasion to ask his mother -- who was
at the time confined by a fever -- some indirect questions
relating to God and Christ: after which he retired alone,
and was overwhelmed with a sense of the love of God. Still
he travelled on alone, sometimes believing and sometimes
doubting. After months had passed away in this manner, he
expressed to his mother, one day, that he much liked to
hear a man talk who always talked sweetly about Jesus. His
mother said to him -- "George, do you think you are a
Christian?" p. 6, Para. 3, [SERMONS].
This was said with an anxious look which made him feel
that a mother's heart was deeply interested. It was a
question so unexpected that he almost faltered in answering
it; but at length said, his mind was much interested on the
subject. His mother replied -- "I have long thought it
was." This was as unexpected as her question, as he had no
suspicion that any one thought him specially serious. p.
7, Para. 1, [SERMONS].
From that time himself and mother had frequent
conversations, and she often prayed with him and for him,
being a mother indeed, in more senses than one. He has
never ceased to bless God for that mother. p. 8, Para. 1,
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