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.

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.

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.

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.

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?"

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.

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. At the age of nineteen he united with the Congregational Church, and about twenty others near his age united at the same time, who were the fruits of a revival at this period. Three years afterwards he was happily married to one of like faith in Christ. Two years passed and that wife was confined on a bed of sickness and suffering, which can never be known except to those who were witnesses of the scene. Four and a half long years of sickness, suffering and trial were then endured which terminated in her death. - She died most triumphantly, though a most painful death. Her husband stood by her bed-side and closed her eyes, when the dying struggle was over.

Prior to her death, Mr. Storrs had had his mind exercised with the conviction that God had called him to preach the gospel of Christ. He had exercised his gifts in the prayer and conference meetings of the church for years; and the thought had often occurred, that possibly he might have to proclaim Christ more publicly, and as a minister.

During the time of his wife's sickness, he was induced to hear a Methodist minister preach for the first time since he was interested in the things of religion. That minister he invited to his house, and also another of the same denomination. Their visits became a source of comfort to himself and wife. Ever after an intimacy existed between him and the Methodists; and about the time of his wife's death he united with that Church, and soon after commenced his labors as a minister of the gospel. He joined the Methodist Traveling Connection in 1825, being then twenty-nine years old. The same year his second marriage occurred with a daughter of Col. Thomas Waterman, of Lebanon, N. H. His father-in-law was the first child ever born in Lebanon, and to the close of a long life one of the most prominent men in that town, being highly esteemed by all. Mr. Storrs traveled and preached among the Methodists till 1836, when he took the relation of a Local Preacher, but traveled more extensively than ever. For three years he spent most of his time lecturing and preaching on the subject of slavery, in a time which tried men's souls; as nearly the whole Methodist E. Church was hostile to an agitation of that subject. That hostility manifested itself specially through the Bishops, who endeavored by every possible means to suppress the discussion of the subject. That opposition convinced Mr. Storrs that individual responsibility was the true ground to occupy, and he could not submit to leave his responsibility in the hands of Bishops, nor any body of men, however good they might be. Without going into details of matters which led to such a result, he withdrew from said church entirely, in 1840, after a connection with it of sixteen years. At this point it may be necessary to say, that Mr. Storrs never had a charge preferred against him for immoral or disorderly conduct at any period of his connection with the Congregational or Methodist Churches. And in severing his connection with them he was not actuated by hostility to them but by a deep conviction that his responsibility was to God alone.

In 1837 - three years prior to his withdrawal from the M. E. Church - his mind was first called to a consideration of the subject of the final destiny of wicked men as being, possibly, an entire extinction of being and not endless preservation in sin and suffering. - This was by a small anonymous pamphlet put forth, as he learned, by Henry Grew, of Philadelphia. He read it to pass away a leisure hour while passing from Boston to New York. It was strange to him that so plausible and scriptural an argument could be made in defence of a doctrine, which he had always regarded as unworthy of a serious consideration; for he had never doubted that man possessed an immortal soul. - A new train of thought had now been waked up in his mind; but he proceeded with great caution in examining the subject, and in conversing with any one upon it. He searched the Scriptures carefully, and sought every opportunity to get information from ministers, in particular. As the inquiry continued, the strongest arguments urged against this, to him, new view, served to carry his mind into the conviction of its truthfulness and scriptural basis. After several years investigation, conversation and correspondence with some of the most eminent ministers, and looking to God for direction he became settled that man has no immortality by his creation, or birth; and that "all the wicked will God destroy" - utterly exterminate.

He had counted the cost before he came to this conclusion. He had stood high in the denomination with which he was connected, and was greatly beloved by the ministers in the Conference, with which he had passed so many years. That Conference had given him, always, the most gratifying evidence of its confidence and esteem. Though he had, previous to the time now spoken of, taken a "local relation" he still enjoyed a high place in the affections of those ministers, and was ever happy to enjoy association with them.

To take a position, then, which should sever himself from them, and separate himself from the relation which had so long existed, with the certainty that he must for ever after be excluded from their pulpits, if not from their Christian regard, was a trial to his mind which could not have been endured except under a deep sense of the truth of that position which he now felt called to advocate and defend. Relying upon God, he chose to follow his convictions of truth to any and all other considerations; and he took his stand in defence of the doctrine, that there is no immortality out of Christ, and therefore wicked men will be consumed - destroyed - or cease from life - be no more - "be as though they had not been."

He wrote three letters to a prominent and able minister of the Methodist E. Church, with whom he had been intimate. In reply, he acknowledged that he could not answer Mr. Storrs' arguments; and he never undertook it. On the contrary, after a few months, they had an interview, and examined the subject together, which resulted in his advising Mr. Storrs to publish the letters he had written him, but with a request to withhold his name. Accordingly, in the spring of 1841, four years after his attention was first called to the subject, two thousand copies of the "Three Letters" were issued from the press and sent abroad. This was not done without counting the cost.

At this period he was residing in Montpelier, Vt.; and expected likely he would never be called to preach anywhere again only as he did so on his own appointments, and near his then residence. Contrary to this expectation, he shortly after had an invitation to visit Albany, N. Y., which he did; and after preaching in that city three Sabbaths concluded to remove his family to that place in August, 1841. There he ministered to a small congregation, who came together on the principle of "Receiving one another as Christ had received them." The Bible was the only creed - Christian character the only test. For eight months he preached there without dwelling distinctly on his new views of Christian doctrine, though he had frankly told them what his views were, and circulated among them the "Three Letters" he had previously published.

He now felt called upon to come out more fully and distinctly on the subject, and he determined to do so. This gave rise to what has ever since been called the "Six Sermons," the special history of which we will here state.

Early in the spring of 1842, he determined to give one sermon that should embody all that might be desirable to present in relation to it. The appointment was made one week before hand, and public notice given in the city papers. Monday previous to the time appointed he went to his study, and there spent the entire week in investigation, meditation, and prayer. Thus was the "First Discourse" prepared. - Never had he a deeper and sweeter sense of the Divine presence and blessing; and of being engaged in a work well pleasing in His sight; and he could as well doubt any other part of his Christian experience as to doubt that.

He found before the first week in his study was ended, that two discourses at least would be necessary to present the subject in a proper light. The time came for the first discourse to be delivered: it was Sabbath evening, and the house, for the first time since his ministry there, was full.

He informed the congregation that as his subject was a peculiar one, and he was liable to be misrepresented in what was said, he had determined to do what he had never done before - i.e., read nearly all he had to say. At the close he gave out to preach another sermon on the same subject the next Lord's day evening. His second week was spent in his study in the same manner that the first had been; and thus was the "Second Discourse" prepared; but found there must be a third; and so did the matter proceed till he had prepared and preached the "Sixth Discourse;" and the history of the first week in his study is the history of the six weeks, each of which was spent in the same manner as the first. All this was without any reference to ever publishing. After the Discourses were ended, several who had listened to them desired their publication. - Accordingly he spent several weeks more in revising, reviewing, and preparing them for the press, and they came forth in May or June.

Such is the origin of his "Six Sermons," as they are now called. And he has never doubted, from that day to this, but what it was of God. His opponents, therefore, may not expect him to be easily shaken, whatever reaction they may suppose will take place; or though they may think the views are "making very little progress." They have made ten thousand times more progress than Mr. Storrs ever expected in his life time. A brief history of that progress may not be uninteresting.

A few weeks after the "Six Sermons" were first published, at Albany, Mr. Storrs was visited by a man who was preaching the views of Wm. Miller on the second advent. He gave him the use of the "House of Prayer" in which to present those views. As the attention was deep, and the subject one of so much importance, if true, it was consented that he might repeat his course of Lectures in their place of worship, and Mr. Storrs became partially convinced of the correctness of the views advocated; so much so that he solicited the services of the late Charles Fitch, formerly a Congregational minister, who had embraced the views of Mr. Miller, to visit Albany and preach to the people on the subject. Accordingly a Tent meeting was appointed for that place, and thousands came out to hear that holy man of God, Mr. Fitch, who labored unceasingly and with great power in preaching the coming of the Lord. During his ministry there Mr. S. became settled that the doctrine he preached was true. Under this impression, he left his stated ministry in Albany to travel and preach; and for the next three months, in the fall of 1842, preached to thousands on thousands in relation to the coming of the Lord. - Thus, without seeking it, the providence of God had given him an influence over a multitude of minds, both ministers and laymen. He did not however introduce his peculiar views directly into his ministrations in public. He had no desire to do so. But as it was known that he held these views he was constantly met with inquirers, both ministers and private Christians, to whom he frankly stated his belief that "all the wicked will God destroy." The Six Sermons were sought for and read, and the truth on that subject spread while he kept silent, publicly.

At length the "organ" of Mr. Miller's views, "The Signs of the Times," Boston, Mass., came out strong against a minister who felt it his duty to preach what the end of the wicked would be as well as to preach the coming of the Lord. That paper several times published remarks censuring that minister; and Mr. S. felt that as he held the same sentiments he was bound not to keep silence and let him suffer alone. - Accordingly, in Dec., 1842, under a deep conviction that God called him thereto, he revised the Six Sermons, and published an edition of five thousand in newspaper form, in the city of New York, where he was then preaching, and scattered them over the United States, at his own expense. A few weeks after that he gave them another revision and published ten thousand more and scattered them in the same manner. Thus was the seed sown, and it sprung up in all directions.

In the spring of 1843, he was invited to Philadelphia to preach on the advent, and thousands came out to hear. It was well known what his sentiments on the end of the wicked were, and there was an evident desire to hear something on that subject. Instead, however, of preaching on the subject, he had the Six Sermons stereotyped in the quarto form, and printed two thousand copies; these were distributed among the congregation to which he was then preaching; and there is little doubt but that most who then read were either convinced of the truth, or had their prejudices so far removed as to feel no opposition.

In the fall of 1843, he went to Cincinnati, Ohio, and spent several months. There also and in Indiana, some five or six thousands of the Sermons were scattered; and we know that the seed took root in that region. It is proper and right that we should here state that Mr. Miller uniformly opposed Mr. Storrs' views on the immortality question.

The views maintained in the Six Sermons, in the winter of 1843 and 1844 had taken strong hold of many minds; and in Jan., 1844, Charles Fitch, of whom we have previously spoken, wrote Mr. Storrs a letter commencing as follows -

"CLEVELAND, Ohio,

Jan. 25, 1844.

Dear Br. Storrs: - As you have long been fighting the Lord's battles alone, on the subject of the state of the dead, and of the final doom of the wicked, I write this to say, that I am at last, after much thought and prayer, and a full conviction of duty to God, prepared to take my stand by your side."

He then went on to state his "thorough conversion" to the views in question. This letter was indeed a cordial to Mr. Storrs. Mr. Fitch was a pleasant and powerful preacher, and carried with him a mighty influence. This letter from him was a dreadful blow to the opposers of the doctrine of the Six Sermons among the advent believers.

In May of the same year he wrote Mr. S. again, and commenced by saying - "I have received a long letter from Br. Litch, touching the state of the dead, the end of the wicked, &c. It would be exceeding pleasant to me, to be able to please him, and the dear brethren who agree with him, for I love them all, and could rejoice to concede anything but truth, to be able to harmonize with them in my views. But there is a friend who has bought me with his blood, and I take more pleasure in pleasing Him, than in pleasing all the world besides. I never preached my present views touching the state of the dead, and the destruction of the wicked, until fully convinced that I could no longer withhold them without displeasing my blessed Lord and Master."

He wrote another letter in July, 1844, giving a particular account of his "first impressions" - "the process of conviction," and his "conversion" to these views. In this faith Mr. Fitch lived and labored a few months; but his abundant labors brought on sickness, and in October, 1844, he fell asleep in Jesus, in the glorious hope of soon awaking at the voice of the Son of God.

About the same time as Charles Fitch, many other ministers in various parts of the country came into the same views, and their number has steadily continued to increase to the present time.

In 1843 the Six Sermons were republished in England and circulated in various parts of that country, and must have attracted some attention, as they are referred to by several writers on both sides of the question there. About this time Dr. Lees, of Leeds, broke ground in England against the endless-torture doctrine, and man's natural immortality. Near the same point of time, Mr. Dobney, a Baptist minister, published his excellent work on "Future Punishment," in England, which has been republished here, and has been the means of bringing many to the truth. Mr. White, a Congregationalist minister, also published his "Life in Christ," taking the same side with Mr. Dobney; and several other ministers in England are on the same ground, and among those who favor it is Archbishop Whately; also Wm. Glenn Moncrieff, lately a minister in the Congregational Church in Scotland; and last, not least in labor, J. Panton Ham, Congregational minister, Bristol, England. The work is clearly spreading on the other side of the Atlantic.

But to return to this country. These truths are spreading all through the western States; both ministers and laymen are taking hold of them, and sinners are converted through their influence that could not be reached by the old horrible doctrine - "Ye shall not surely die" - "Ye shall be kept alive eternally, and tormented." In North Carolina Dr. Lee and Eld. Pritchard, both Baptist ministers, are doing battle for the truth on this subject. Dr. Lee has there scattered several hundred copies of the Six Sermons.

Dr. Pope, in the State of Missouri, has not been idle; but has circulated many of the Six Sermons and other works. More recently a number of ministers in various places, have espoused the cause of Life and Immortality only through Christ; and the conflict is waxing warmer continually.

For the sentiments contained in the Six Sermons, as now revised and much enlarged, Mr. Storrs alone is responsible, as he has steadily refused to let any man, or any body of men, hold any responsibility for him or his views. It has not been, nor is it now, his object to establish a sect; as he has steadily refused to be recognized as in, what is called, a church relation with any body of men. He does, not, however, make his views of his independent responsibility a standard for the action of others; he desires all to act in harmony with their convictions of what truth and duty requires of them, as responsible to God.

It may be proper in this place to say, that he labored statedly in the city of Philadelphia from Nov. 1844, to April, 1852, employing nearly all his time among that people, but never seeking for, or consenting to, an organization such as all sects labor to establish. - He believed that love was the bond of union, and that when that would not bind a people together they had better separate. For the last two or three years of his residence in Philadelphia he was called more to visit different parts of the country, and finally concluded to remove to New York, as a more central position for visiting abroad.

George:

The final issue of Bible Examiner contained a Biography which was essentially a repeat of the earlier Biography which you have already posted. I will only post the additional parts:

BIBLE EXAMINER, Vol. XXIII NEW YORK, MARCH, 1880. No. 10

THE BIBLE EXAMINER MEMORIAL NUMBER

"One Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time." -1 Tim. 2:4-6.

THE BIBLE EXAMINER

In consultation with a few friends, it was proposed as a conclusion to the last volume of the BIBLE EXAMINER, to issue the present as a memorial number to its late Editor, my honored father. Believing a compliance with such a request will be most gratefully accepted by his many friends and subscribers, and at the same time offering a very desirable medium through which my aged mother and myself can more fully express our gratitude and thanks to the many kind friends who have, during the sad period that has passed, aided us financially and also consoled us by kind words of sympathy: to one and all we tender our grateful acknowledgements, and believe that a brief account of my father's life, illness and death, followed by some of the notices of the press and letters received since his decease, will be fully appreciated and accepted by them as a solemn and interesting duty resting upon us.

And, in closing this last number of the BIBLE EXAMINER, a magazine, which in its chronology has covered a period of one generation, we can truthfully affirm that whatever of fault it may have contained in its history, its one object, end and aim in its publication has been to diffuse among mankind the knowledge and love of God, through Jesus Christ our Lord, to a suffering and dying world.

Hattie W. Storrs

MEMOIR

(Hattie then proceeds to repeat the earlier Biography, which her father and her most likely composed.)

The article then proceeds:

The BIBLE EXAMINER was started by him in 1843, as an occasional issue, at his own expense. It was continued in that way till 1847, when it was issued regularly each month, then in quarto form. With 1848 it was changed to a super-royal sheet of sixteen pages, and continued monthly till 1854, when it was issued semi-monthly. Its object was expressed by its motto-"No Immortality or Endless Life except through Jesus Christ Alone." In 1852 and 1853, in addition to issuing the EXAMINER, Mr. Storrs traveled thousands of miles, east and west, preaching to many people on the Life Theme. In the fall of 1863, its influence had been so extensive that its friends called for a weekly paper, and invited George Storrs to become its editor. To comply with this request he suspended the EXAMINER, and for eight years acted as editor of the weekly. At the end of that time, or in 1871, he had advanced doctrinally to his last position in regard to the purposes of God respecting the human race. He then revived the BIBLE EXAMINER, which has since been issued monthly. He had held the generally-received notion that the final destiny of all men would be fixed, unchangeably, at death, without regard to the unavoidable ignorance in which they had been placed in this life. That view he abandoned, fully satisfied that it was not, an could not be, sustained by the Bible. It is a human tradition, unsupported by a single text of the word of God, and a dishonor done to his perfections, and attributes to him a government outraging the moral sense he has implanted in the human breast, carrying the conviction to the reflecting mind that truth, mercy, love and justice, are all outraged by such an administration.

TRUTH is outraged, because the "Word of God" affirms that he "so loved the world that he gave his Son that whosoever believeth in him should not perish, but have everlasting life;" and yet to an innumerable portion of the world he never gave an opportunity to know that Son, thus making it impossible for them to believe in him.

MERCY is outraged, because the Creator endowed every child of Adam with an intense love of life and longing for its continuance, and subjected them to a life of sorrow and pain, ending in a hopeless death, without allowing them to know that any provision had been made to remedy the evils they endure, nor that any means were in existence whereby these evils could be made to promote their ultimate good by putting them in circumstances of enjoyment to which they never could have attained by any other course of discipline.

LOVE is outraged, because the Creator foresaw, before he gave them life, that the vast majority of the race would live and die in unavoidable ignorance of any way of escape from those evils in which they would be involved, and yet determined not to make a remedy known to them in this life nor a future one. For the same reasons JUSTICE is outraged, so that, on the supposition that the Creator determined no ignorance, however unavoidable, should be an excuse for not believing on his Son, and that no opportunity to believe should be given beyond the present life, his administration would be chargeable with a monstrous lack of truth, mercy, love and justice: a charge which amounts to nothing less than blasphemy against our CREATOR. Those who dare, may continue such a tremendous charge against the God who made us: the editor of the BIBLE EXAMINER could not consent to be of that number. "Let God be true," though it might prove "every man a liar." He "is LOVE:" that love embraces the entire race of men; and it led him to send his only-begotten Son into the world to give life to the world" (Joh 6:32); and that Son "gave himself a ransom for all to be testified in due time." (1Ti 2:6) To the vast majority of the race that "due time" never came in this life; and, as God "cannot lie," that time will certainly be found somewhere "in the ages to come." (Eph 2:7)

Since 1863, he has issued many pamphlets; "The Essential Baptism," "Devil, Satan, Demon," etc. Among his later writings are many BIBLE EXAMINER tracts, as well as "The Promise and Oath of God to Abraham" and "The Divine Dispensations:" the latter are now out of print as pamphlets, but republished in Vol. 23 of the BIBLE EXAMINER.

H.W.S.

____________

____________

Hattie also authored the following:

HIS ILLNESS AND DEATH

As early as March, 1879, he began to be troubled with the pain which the physicians suppose to have been the result of abscess in the kidneys. It gradually increased, till in the middle of May he was prostrated by it, and though everything that could be done by six or eight physicians was done, yet he could find no relief, till in the latter part of August the abscess broke and discharged. He then seemed easier, and through September we hoped he would be restored to comparative health, as he could go about the house; and on the 11th of that month I find the following memorandum in his diary: "Went down to breakfast for the first time in four months." The hope was illusory, for the pain returned with increased violence, and during eight long, weary months he suffered beyond the power of words to describe. From the first he had no appetite, could not take food of any kind.

The last three weeks of his life he was helpless, and Bro. Wm. Munger, of Springfield, Mass., kindly offered to assist us, and he nursed and cared for father as tenderly as a mother, watching him night and day, anticipating every want, thus alleviating much suffering; for which we cannot be sufficiently grateful. May the Lord reward him!

The physician said there was no old age about him, notwithstanding his advanced age; he had an iron constitution, and had not disease attacked him, would have lived years longer. He possessed remarkable tenacity of life, and fought with death for days; for a week previous his feet and lower limbs were numb, cold, and paralyzed. Friday night, Dec. 26th, he lost the power of speech; all day Saturday he was conscious, although unable to say anything, notwithstanding several efforts to do so. On Sunday morning, Dec. 28th, just as the sunlight entered the room, he fell asleep in Jesus, to rest till the resurrection morning.

His age was eighty-three years and fifteen days. His sufferings were intense until Friday night, but he bore them with great patience and submission, never murmuring nor complaining. When I said once, "Father, it is too bad that you must suffer so," he replied, with great sweetness, "No, my daughter, it is not too bad, but it is very bad; still I can bear it, the Lord helping me. The Captain of our salvation was made perfect through suffering, and shall I refuse to drink of the same cup?" Neither would he ask unconditionally that the cup might pass from him, for the Lord knew best, and would not afflict him except for his ultimate good. Toward the last he was aware that he could not recover and longed for rest, saying "he was so tired," and the dear Lord answered his prayer.

He made all arrangements for his interment, desiring that everything should be so simple and inexpensive as possible; wishing no sermon to be delivered, nor any laudation of himself, as he felt that he had been but an instrument in the hands of the Lord for doing good to others. So, on the morning of December 30th, a few friends gathered at the house, short prayers were offered by Bros. Chas. Sutton and J.B. Cook, a few remarks by Bro. Butler Packard, of Brooklyn, and Bro. Grim, of Philadelphia, and he was laid away to rest for a little while in the beautiful cemetery of Woodlawn, in the lot of his cherished friend, Mr. H.F. Johnson, of New York, how had been unwearied in his attentions all through this long illness.

We miss a loving, devoted father and companion; our hearts ache with a sense of loneliness and desolation, that only those who have experienced the same can realize; yet we sorrow not as those who have no hope, for we know that his whole life was one of devotion to God and consecration to the cause of truth. For this he had given up friends, means, and now his life, and we feel that there is a crown and a glorious work awaiting him in the "ages to come;" which theme was a delightful one to his heart.

We know that all God's dealings with us are in love, and that he has some wise purpose in all that he permits; and though it seems mysterious to us why father should be called to endure such suffering just at the close of his long life, the reason may be to prepare him more fully to sympathize with the suffering ones to whom he shall hereafter be called to minister. Our prayer is, that we, with him, may be found worthy to stand before the Son of man. "Come, Lord Jesus, come quickly."

H.W.S.

This electronic version is fully protected by U.S. Copyright Law, and I would ask that neither you nor your visitors make any copies of this article, without first obtaining the same permission which I received from the copyright holder shown in the Copyright Notice included with the article below.

Col. Thomas Waterman ( Siblings: Silas, Thomas, Thomas, Thomas, Robert), born Lebanon, N. H., July 11, 1766; died Lebanon, Feb. 19, 1838; married Sept. 23, 1790, Susanna, daughter of Paine Cleveland of Canterbury [Windham Co.], Conn., born Canterbury, Jan. 26, 1766; died Montpelier, Vt., Aug. 28, 1846. She was of the 5th generation from the English emigrant, the line being Paine, Edward, Edward, Moses, who came from Ipswich, Suffolk Co., England, about 1624, married Woburn [Middlesex Co.], Mass., Sept. 26, 1648, Ann Winn, and died there Jan. 9, 1702.

Col. Thomas Waterman "was the first male child born in the town, a magistrate and a representative in the legislature for several years, of the selectmen for about 30 years, passed through all grades of the militia from corporal to colonel." [Cleveland Genealogy.]

Children, born in Lebanon:

i. Thomas,7 b. Sept. 14, 1791.

ii. Mary, b. Dec. 3, 1792; m. John Wood.

iii. Susan, b. June 17, 1794; d. Oct. 17, 1839, unmarried.

iv.Harriet, b. May 20,1796; d. June 15,1824; m. Rev. George Storrs.

v. Silas, b. Apr. 9, 1798; m. Sally Wood.

vi. Martha, b. Apr. 3, 1800; m. Mar. 8, 1825, Rev. George Storrs.

vii. Harry, b. Dec. 15, 1802; d. Illinois, Jan. __, 1857; m. Phebe Williams.

viii. Emily, b. July 15, 1805; m. Joel Dimick.

ix. Louisa, b. Feb. 3, 1808; m. Oscar F. Fowler.

I have also located these pieces of bio info:

George's second wife, Martha Waterman Storrs, died on March 15, 1882.

They had 2 children. George F. was born on February 7, 1826, and "possibly" died on February 2, 1867, in Albany, NY. Harriet W. (must have gone by "Hattie" per post above) was born on November 24, 1829.

Note the degree of affection that CTR expresses for Storrs.

EXCERPT

Brother Geo. Storrs.

Our brother, so long the editor of The Bible Examiner is known to most of our readers; also that he has been obliged by severe illness to discontinue his paper. While he no doubt feels, as we do, that he should like to continue the proclamation of the love of God for all His creatures, yet he has much reason to thank God for being privileged to spend so long a life and one so consecrated to the Master.

Feeling that many of you, as well as I, would be glad to hear from our brother occasionally we offered him the use of a part of our space. The following from his daughter, will be of interest to you.

BROOKLYN, Dec. 14th 1879.

Bro. Russell:

Your letter of the 9th, was duly received and read to father as he lay on his sick bed, exhausted and worn. He appreciates your Christian sympathy and kind suggestions, but as for his writing or inditing anything, he has not strength either of body or mind. He does not suffer so constantly, as he has done but he is much emaciated and helpless as a child and is so heavy, that we find it necessary to have a man to lift him.

We should like a statement of his condition in ZION'S WATCH TOWER-- Your offer is the first we have received, from any paper, and we thank you for it. He is very patient and uncomplaining, though, at times his sufferings are so great, that he longs for rest. Yesterday was his 83rd birthday, as I suppose you know. He sends much Christian love.

Yours respectfully,

H. W. STORRS.

We (without solicitation) suggest to any of our readers to whom the Lord has given bountifully as His stewards: that this is one opportunity (among many) of "ministering to the necessities of the saints."

This second Excerpt is taken from the February 1880 issue of Zion's Watch Tower:

EXCERPT

In Memoriam.

[On the death of Eld. Geo. Storrs.]

The news of Bro. Storrs death (Dec. 28th, 1879,) reached us too late for insertion in last issue. As then stated our brother had just entered his 84th year and was quite ill. He was we believe a "faithful servant," and will soon "enter into the joys of our Lord." We mourn the loss of a friend and brother in Christ yet, "not as those who have no hope." The great Deliverer, is at hand and assures us "I have the keys, of death and Hades."

The well-worn armor is laid by!

Thy faithful watchmen fall, O Lord,

They gather up their feet and die,

And wait their coming King's reward.

Herald of truth, thy last farewell

To earthly toils and scenes is given,

No stain upon thy mantle fell,

Thy record is laid up in Heaven.

How little know the heedless crew

In church or state, that by their side

A witness, humble, faithful, true,

Has lived long years for truth and died.

In this dark world God's sons are veiled;

It knew not Christ nor knows his, friends,

They watch and wait to be revealed,

When He, their Life, from Heaven descends.

Rest veteran, in thy tomb awhile,

'Twill not be long ere thou shalt rise

To greet thy heavenly Leader's smile,

And take from him the victor's prize.

Surely the night is almost gone,

And the millennial morn is near,

Sentinels are falling, one by one,

And leave the remnant weeping here.

Come, Jesus, is thy remnant's call

That first went up from Patmos' land;

Come, heal the wounds of Adam's fall

With the blest touches of thy hand.

JOHN LYLE.

-----------------------------------------

George:

I have a few other George Storrs obituaries which I will post here. You will notice that some of the minor factual details may not be precisely accurate, depending on the publication; so dates, etc. should be double-checked with other Storrs' reference materials before you rely on such.

BROOKLYN EAGLE, Dec. 29th, 1879.

GEORGE STORRS

After an illness of nearly a year, George Storrs, editor and publisher of the BIBLE EXAMINER, died yesterday morning, in the 83rd year of his age, at his residence, 72 Hicks Street. The cause of his death was the abscess of the kidneys, which baffled the best medical treatment and caused him the most intense suffering. The deceased was born in Lebanon, N.H., and in early life entered upon the profession of a Methodist minister. Subsequently he renounced the views of his denomination in regard to endless punishment. He abandoned the ministry then and entered the lecture field, confining himself mainly to the slavery question, and warmly espousing the views of the Abolitionists. In 1845, he established a monthly magazine, to which he continued to devote his attention up to the time of his death. He was a man of studious habits, and was a vigorous and forcible writer.

SECOND OBITUARY

Granite State Free Press,

Lebanon, N.H.

A GOOD MAN GONE

Rev. George Storrs died at his residence, 72 Hicks Street, Brooklyn, N.Y., Sunday morning last. He was born in Lebanon, Dec. 13, 1796, and was consequently 83 years of age. He was the last of a family of eight. His history is pretty well known to most of our readers. He began public life as a Methodist minister, but being very decided and outspoken in his anti-slavery views, when to be an abolitionist was to be almost an outcast, even in New Hampshire, and being rebuked for his persistent agitation of this subject in the pulpit and elsewhere by the Methodist General Conference at Cincinnati, he severed his connection with that denomination, and never afterward would allow himself to be hampered by ecclesiastical ties, choosing to be free and to read and think for himself, with none save his Master to call him to account. He became a very close Bible student, and as a result entertained peculiar views, chief among which was the idea that only the good are immortal; that sin in its very nature ends in death, and death is not life. He was highly esteemed by all who knew him, for the purity of his life. One admirer and intimate friend has said to us several times that he was the purest-minded man she ever knew. He began the publication of the BIBLE EXAMINER in 1852, and we think was editorially connected with it till the time of his death, excepting a few years during which he edited the HERALD OF LIFE. He was a great sufferer in his last months, form the effects of an abscess of the kidney. W.H. Spencer, an intimate friend and co-laborer, writes us under date of Dec. 29:

"His suffering terminated about 10 A.M. yesterday, falling asleep in Jesus, as a child longing for rest, to await the Life-giver's return from heaven. The Lord truly 'giveth his beloved rest.' We shall bury him tomorrow with the simple service which he directed. We mourn the fall of a faithful standard-bearer, but 'not as those without hope.' He lived in holy peace, sustained by a blessed hope, assured that death's triumph will be short."

We had learned to have for Mr. Storrs a high personal regard. The story of his persecution for righteousness' sake made a deep impression upon our mind in boyhood, and we naturally sought a personal acquaintance after we became a resident of his native town. Sympathy to some extent with his theological views also led us into correspondence with him. Yet we never saw him but twice —once during his last visit to town and once at his home in Brooklyn. His wife, who survives him, an invalid, is a daughter of the late Thomas Waterman, the first male child born in Lebanon. He leaves also one daughter, Harriet, who in his later years has assisted him in his editorial labors. We presume some one who knew him better than we, will in due time, do something like justice to his memory in our columns.

This electronic version is fully protected by U.S. Copyright Law, and I would ask that neither you nor your visitors make any copies of this article, without first obtaining the same permission which I received from the copyright holder shown in the Copyright Notice included with the article below.

HERALD OF LIFE, Springfield, Mass., Jan 7th, 1880.

DEATH OF BRO. GEORGE STORRS

Doubtless many of our readers have ere this been informed through the secular papers of the death of Bro. George Storrs. He died at his residence in Brooklyn, N.Y., Sunday morning, December 28, at the age of 83 years. His disease was an abscess of the kidney, and his sufferings were great during his last days. He leaves a wife and one daughter.

George Storrs was born in Lebanon, N.H., December 13, 1796. His early religious training was in the Congregational Church, but when 27 years old he joined the New Hampshire Conference of the Methodist Episcopal Church, and preached in different places in that State for fifteen years. His views in regard to the nature and destiny of man then changed, and he became an earnest advocate of the doctrine of immortality through Christ alone, and the utter destruction of the wicked. This necessitated his withdrawal from the Methodist Church. He never afterward united with any denomination, but remained an Independent, preaching and publishing what he regarded as truth.

In 1842, he preached and published his famous "Six Sermons" against inherent immortality and eternal torment, in Albany, nearly, if not quite, 200,000 copies of which have been circulated. He was an earnest advocate of the Lord's coming in 1843-44, but ever afterward opposed the setting of any definite time for that event.

His first connection with any periodical was in 1841, when he began the issue of the BIBLE EXAMINER in Albany. It appeared occasionally for several years. In 1847 it began to be published monthly in Philadelphia, to which city its editor had removed. It was then issued regularly in quarto form until 1852, when Bro. Storrs removed to New York. From this time until the close of 1857 it was published part of the time as a monthly, and part of the time as a semi-monthly. During 1858 and most of 1859 it was suspended; but in the latter part of the latter year it was revived as a monthly, and continued, with an interruption of six months, until September, 1863.

By this time Bro. Storrs and many of the contributors and patrons of the EXAMINER had embraced the doctrine of no future life out of Christ, and a weekly publication was thought to be necessary, especially to meet the opposition which the new view had aroused. Therefore, at a meeting held under the "Old Chestnut Tree", near the Wilbraham camp ground, August 29, 1863, the LIFE AND ADVENT UNION was formed for this purpose. The new paper was named "The Herald of Life and of the Coming Kingdom", and George Storrs was elected its editor.

The EXAMINER was now suspended, and the first number of the HERALD appeared October 21, 1863. Bro. Storrs continued to edit this paper until August, 1871. HE had for many years held the view that probation to the living nations at Christ's second coming would be extended beyond that event; and early in 1871 he published a series of editorials which led to the conclusion that those among the dead who had not heard the gospel and rejected it would arise and share in that probation. This view being thought by the managers of the HERALD to be inconsistent with its purpose, Bro. Storrs declined a re-election, and our lamented Bro. L.C. Thorne took his place.

Bro. Storrs now began the issue of the BIBLE EXAMINER as a monthly, and continued it quite regularly, we believe, until his last illness.

Bro. Storrs was possessed of superior intellectual power. His large perceptive and retentive faculties, together with his ready command of language, made him a successful advocate and a formidable opponent. No one who knows his history will accuse him of being a self-seeker or a time-server. He followed his convictions regardless of the love of friends or the hate of foes. He took an active part in the early anti-slavery movement, lecturing frequently in behalf of the slave. This was one cause of his leaving the Methodist Church, which, to say the least, was rather lukewarm on that subject at that time.

His ability in discussion was fully proven and recognized in the Hartford Convention in 1853. The infidels had attacked the Bible and its God, and clergymen challenged to meet the charges had stood aloof, when he and Joseph Turner entered the convention, and ably defended them. He compelled the infidels to define the law by which the Bible was to be tried as that of "natural religion", and then discomfited them upon their own ground. The sense of the community at Hartford was expressed in the following resolution, passed, among others, at a large meeting held after the convention adjourned:

"Resolved, That the sincere and hearty thanks of Christendom are due to the Rev. Messrs. Storrs, of New York, and Turner, of this city, for their able, manly, fearless, laborious and triumphant defense of the Holy Scriptures, during the recent convention.

Of Bro. Storrs' ability as a writer we need say but little, for he was editor of this paper eight years, and most of our readers, therefore, can judge for themselves. His pen was a power recognized by friends and foes. He was not an eloquent writer, but used good, plain English, that conveyed his meaning by the shortest route to the understanding. There was a point in every sentence, and frequently a very sharp one. It was not, however, the sharpness of bigotry, but that of earnestness and faith. But he could not only write sharply, but sweetly. The love of God was one of his favorite themes, and when upon it he wrote with a tenderness and pathos that showed that it dwelt richly in his heart. Besides his editorial writings, he was the author of several tracts and pamphlets, chief among which, and that which has had the widest influence, is his "Six Sermons."

Bro. Storrs was a man of spotless integrity and uprightness. All who knew him bear testimony to this fact. No matter how many opposed his religious opinions, none had ought to say against his life. He had early consecrated himself to Christ, and he remained faithful to the end. His long life-work is over, and he rests in peace, awaiting the coming of the Life-giver.

We bespeak for his bereaved wife and daughter the sympathies of all our readers, while we assure them of ours.

New York Tribune, Dec. 29th, 1879.

THE DEATH OF GEORGE STORRS

George Storrs, editor and publisher of the BIBLE EXAMINER, died at his home, No. 72 Hicks st., Brooklyn, yesterday morning, at 8 o'clock, at the advance age of eighty-three. Mr. Storrs was born at Lebanon, N.H., December 13, 1796. His early religious training was in the Congregational Church, but at the age of twenty-seven he joined the New Hampshire Conference of the Methodist Episcopal Church, and for fifteen years he filled appointments in that State. His views in regard to salvation and endless punishment at this period changed, and he withdrew from the Methodist Church and ever after remained an independent preacher, devoting his labors largely to the enforcement of his views in his paper.

At the time of the early anti-slaver agitation, Mr. Storrs took an active part and lectured frequently. His prominence in this matter was one cause of his leaving the Methodist Church. After leaving New Hampshire he preached in an Independent Church in Albany for two years, and in Philadelphia for nine years. In 1852 he removed to Brooklyn and devoted his whole time to the BIBLE EXAMINER, "A monthly newspaper for the unfolding of Bible truth." In May, 1879, he was taken sick and his newspaper stopped, but in October another issue appeared—the last. He was the author of several books, among them "Six Sermons", and of numerous tracts. Mr. Storrs was a great sufferer in his later days and died from the effects of an abscess of the kidney. He leaves a wife and one daughter, the latter his assistant in his newspaper work. The funeral will be attended at the house tomorrow, and the interment will be in Woodlawn Cemetery.

This electronic version is fully protected by U.S. Copyright Law, and I would ask that neither you nor your visitors make any copies of this article, without first obtaining the same permission which I received from the copyright holder shown in the Copyright Notice included with the article below.

RESTITUTION

Plymouth, Ind.

To the Editor Restitution:

How curiously wrought are the affairs of his life! Sometimes it has the appearance of unevenness, irregularity and question; we wonder why the loved and lovely are so soon removed from our midst, why hearts that seem cemented as with adamant are broken; why the aged and inform linger beyond the allotted period of three score and ten; and why the sweet babe, so full of earthly promise, should be torn from the maternal embrace, and laid away in the cold and cheerless grave! These are questions that rise before us, and in our ignorance of the why and wherefore of much that is, we are often disposed to murmur and complain. We who have known the depths of sorrow, consequent on bereavement, are well prepared to weep with those who weep; and I need not call your attention to the circumstances recorded in a former issue of "The Restitution", and again in issue of the 7th inst., where side by side are noticed the deaths of two, the one (sister Eshelman), related to me by marriage, and the other (George Storrs), to me well known, and very highly esteemed for his life and life's work. My personal acquaintance with George Storrs has a history of over twenty five years, during which time I have been more or less intimate with him; for a long time he had office room with my brother in Fulton Street, New York, during which time he was engaged in the discussion with Prof. Mattison on the "Life" question, and his masterly handling of that question then or since has rarely been excelled, if equaled. About twenty years ago he joined me to my first wife in the bonds of marriage; he was then about sixty-three years old, and was as hale and hearty a man as we would meet in many a long walk; I well remember his advice on that occasion to both of us— "Keep on courting" —and I have often thought since, if this was the rule of married life, there would be a greatly lessened list of divorces from the causes which are patent to outside observers. It is well also to have the "bears" in the house, and out of it too: "Bear and Forbear!" I miss his familiar address to me whenever we met— "Well, Master George!" and his ever gentlemanly bearing, and thankfulness for any little attention shown him. His zeal for the truth as it presented itself to him was always coupled with a bearing of propriety toward those with whom he differed, but with a quickened conscience he never could do other than express his convictions. His more recent views concerning the future of the race led him to set aside somewhat his teachings in the Six Sermons, which I believe were the means of leading many hundreds, if not thousands of minds, into deeper research for the truth of the glad tidings of the Kingdom of God.

Oh for the rarity of Christian charity, that is ready, or should be, to give honor to whom honor is due! George Storrs "rests from his labors, and his works do follow him," and it seemed wholly fitting the funeral of such an one, that none should pronounce his eulogy; as the life of the deceased can tell more than all others could say of him!

Like all who have dared to come to the front and advocate unpopular teachings, he had his enemies, who felt it their privilege to stab him, but who were never able to truthfully say one word against his moral character. He also had a host of friends as well as admirers, and many today, who while not endorsing all he taught, are full of kindly feelings toward the memory of one so just, so true.

In a recent conversation with him, while he patiently suffered, he said to me, "Oh if I recover from this sickness, how I will sound out the love of God in Christ Jesus!" and I believe this he would have done. In what I have said, I have had no desire to write a biographical sketch of George Storrs, only simply to note some things of pleasant and personal reminiscence.

GEO. W. YOUNG. Brooklyn, N.Y.

THE WORLD'S CRISIS,

Boston, Mass., Jan 12th, 1880.

ELDER GEORGE STORRS

A late Crisis brought the sad intelligence of the death of a brother—an old veteran and an able expounder of 'the faith once delivered to the saints'—Eld. George Storrs, Editor of the Bible Examiner, of New York.

The decease of such a man should have more than a passing notice. I have not the means before me except to give the outgushing of my heart at the loss of a dearly beloved brother, to whom in former years my heart was knit by a sacred tie, brought about by the Spirit and power of God in defense of Bible truth, be it ever so unpopular.

Elder Storrs was no small pattern, but under God was a man of might and influence. When the Anti-slavery reform was first agitated, and it was seen that evangelistic Christendom North and South stood in defense of, or apologized for this God-dishonoring, damnable sin of slavery, turning men, women and children into goods and chattels, bought and sold like other merchandise, he was ready to leave all his denominational ties and associations and blow the abolition tocain of alarm, at the loss of reputation. He was ready to take the cross, and the charge of heresy and infidelity could not deter him from taking a bold stand for God, humanity and the right. He was no half-way man; his convictions being secured, his whole soul was in the work, and his voice was heard thundering along the line of defense with scathing denunciations against the horrors of slaver and the wickedness of Northern apologists, from a Bible standpoint.

Being a Bible man, when the time had fully come, and the Spirit of God in His great purpose began to pen up in the fulfillment of prophecy, showing that the day of Christ was at hand; that we had passed the apostle's barrier—the 'falling away' first, and the development of 'the Man of Sin above all that is called God'; and that we had reached the generation which should hear 'this gospel of the kingdom' by giving the signs of His soon coming to consummate the hope and give the kingdom to the saints of the Most Hish; —hearing and believing the 'good news,' he took a giant grasp of this soul-cheering message. With boldness and unwearied exertion he gave himself to the work without moral reservation, and his defense of the soon-coming Jesus, with its results at times, were simply terrific and persuasive. His faith was so unwavering that he could take up the bridge as he passed over.

His Christianity was progressive. He soon saw, from the origin of man and his destiny, that man was mortal, dying in his nature, and that immortality was only gained at the coming of Christ; and this led to the preaching and publishing of his Six Sermons in relation to the destruction of the unbelieving. These, with other developments of the same truth, let the light in upon us that has been progressing rapidly, till the theology of orthodox Christendom stands aghast today, wondering where to hold and what to hold to. Thus my love and memory take hold of and appreciate the labors of this brother in the Lord.

Again, I see an Anti-Bible Convention called together in Hartford, with a challenge for all or any of the ministers of the State to come and defend God's Bible against infidelity. None venture but Elders Storrs and Turner. They step in, and in the strength of the God of the Bible, against infidelity and its ablest supporters, their time was manfully improved by the thundering utterances of Bible truth, logic and philosophy, with their sharp, withering argument, showing the falsity of their natural religion; which gave a triumph for truth that was visibly felt by the Convention and vicinity of Hartford, and for which they received a resolution of applause from the Christian ministry of Hartford.

When such men pass away, more than a passing notice should be tabled; so I add my heartfelt condolence for and with the friends of the deceased. A good man has fallen. 'Blessed are the dead that die in the Lord!'

L. Boutell.

This electronic version is fully protected by U.S. Copyright Law, and I would ask that neither you nor your visitors make any copies of this article, without first obtaining the same permission which I received from the copyright holder shown in the Copyright Notice included with the article below.

Thanks for this excellent bibliography. Your guidance is and should be appreciated by all like myself who have only barely scratched the surface of this topic.

Have you ever considered putting together (and selling) a ring binder of pertinent photocopied pages from some of the (copyright-expired) books to which you have referred in this post, as well as pertinent pages from magazies such as Herald, Bible Examiner, World Hope, World's Crisis, etc.

Folks, such as myself, who have limited financial resources, hopefully would be willing to scrape up a $100 (or whatever) to purchase the set of photocopies, rather than not being able to afford the $100 and up for books which may contain only a few pertinent pages.

Obviously, the limited market would keep this from being a profit maker, but it would be a noble effort on your part to not only uncover history, but to keep interest in such alive.

Just a thought...