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Ezekiel 33:11 Sermon, 1765

ms-number: 765900.10

abstract: Sermon by Occom on the verse, "Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?".

handwriting: Handwriting is small, yet largely clear and legible.

paper: Small sheets are folded into a booklet and bound with thread or twine. The paper is in good-to-fair condition, with light-to-moderate staining and wear.

ink: Brown ink is somewhat faded.


Modernized Version -- deletions removed; additions added in; modern spelling and capitalization added; unfamiliar abbreviations expanded.


Goshen
 Ezekiel — 33:11
Turn ye turn ye from
your Evil Ways, for
why will ye, o House
of Israel —
The Whole design of the
word of god is, to turn a Sinner
from Satan to god, from
Sin to holiness, from the
Kingdom of Satan to the
Kingdom of god —
In Speaking to these words
I Shall endeavour to Show
Several particulars, that
are implied and expressed in
this text —
I.
It plainly implies that
man as he is a Sinner by
Nature, is departing from
god, in his degeneracy he is
gone from his Innocency, has
lost the blessed Image of god
he is gone from his love to god —
he is departed from the Covenant
of god — he is gone far from the
Commands of god — He is
 
strayed from his obedience—
He is Gone from his Sweet
Devotions to god — He is gone
from the Delight of Prayer to
god — from praise — from a
doration — from thanksgiving
from Self Dedication and re
signation — and as he is de‐
parted from god his Chief good —
he is now placing his Affections
upon Vanity — etc. — —
II.
our text implies, that as
man ˄ is Departing from
god, He is in Deaths Road
the way that they go is the
way of Death to Soul and Body
 
and they are not only in the
way of Death, but are Spi‐
‐ritually Dead, they are dead
to god, they have no activity
towards him in a way of Love
and obedience, yet activity
Enough and ˄ Enough against
him, they are Dead to Com‐
munion and Enjoyment of
God, they are Dead to the wor
ship of god, they have no delight
in Prayer, either in Sacred pri
vate or public, if they attend
upon Some Religious Duties —
they are very Cold heavy and
Dead exercises, —
 
they are dead to the Law of
god, that is, they have no
sense of the holiness, justness
and goodness of God's Law, —
they are not sensible, that they
are under Condemnation of the
Law of God, and that the curses
of the Law are out against them
— They are So dead, the Thunders
of Mount Sinai, accompanied
with earthquake, and lightning
that flashes in their consciences,
don't move them,— they are in
Such love with Sin they are drunk
and stupefied with it, and
they will go on in the Practice
of them, though god Says, in Plain
 
plain terms the Soul that Sins
Shall die, and again cursed
is every one that Continues
in all things written in the
Book of the Law to do there —
again Sinners that will run the
Downward Road, they must
Die a miserable Death as to
their their Bodies and Souls
they must be cast from the
Glorious Presence of god —
and from every good, — to Hell
and to all Evil — to all Eter‐
nity —
 
Again they are Dead to
the Sweet Calls of the graci‐
ous Gospel of Jesus Christ
they have no sense of the
amazing condescension
of god in Christ, nor the
way of Salvation in him
— They are Dead to Heaven
and Heavenly Things, the
blessedness of Heaven —
They are Dead to Hell, ie,
They have no sense of the
Torments of Hell etc. —
III.
God tells us, that Sinners
Will their Death, Why will
ye Die, Saith god, —
The way Which Sinners take
is the way of Death, and it
is their Voluntary Choice,
they are not forced to it by
god, and neither are they
dragged to by the Devil —
but it is their free Will and
act— Adam acted Volunta
rily in what he did —
IV.
God expressly tells us
in our text and Context, that
he has no pleasure in the
Death of a Sinner, but that
he turn and Live —
god wills the Life and Eter‐
nal Salvation of Poor Sinners
turn ye turn ye for why
will ye Die — God is Sincere,
Hearty, and earnest in his
Will, it is plainly to be Seen
and understood by word, which
is his Revealed will to the Chil‐
dren,— in particular his a
mazing Will to Save Sinners —
is to be discovered in his Sending
 
his Dearly Beloved and only
begotten Son into this World
in amazing Manner as he Did —
god from Eternity willed make to man —
and he knew, Man would Will
his own Death, But god willed
his Salvation, and god called
a council in the Court of Heaven —
upon his will, the Days
of Eternity, — and methinks
here, we may imagine to hear
the Eternal Jehovah beginning
(the Heavenly Hosts being Si‐
lent and attentive) thus
my will is to make man
In our own likeness and
 
Image, — But I know he will,
Will his Death and destruc‐
tion — But I will his Salvation
and Eternal Life, — But then,
the Query was Put to the Heavenly
Worlds — Whom Shall I Send,
who will go for us — methinks
the Heavenly Hosts were Si‐
lent — — — They look upon
one another — unable to
answer Such Important question—
— 'Til at Length the Lamb
of god Stood forth and answered
the Eternal question, — Saying Lo I Come
it is written
of me in the Volume of thy
Rock of Eternal Decrees
 
I Delight to do thy Will O
God,— thy Will be done—
Thy Will is my Will—
Send me, and I Will go—
here methinks the Heavens
Shouted — Saying Worthy
is the Lamb, to take the Book
and to loose the Seven Seals
thereof — and in the full‐
ness of time God made man
and gave him Will —
his Will was to keep his
Commands for his Life
and happiness forever —
But man would not keep
 
god's but he took his own
Will, and willed his own
Death — But god revealed
his gracious Will to him —
promised him a Saviour —
from that time he raised his
Servants the Prophets
rising Early and Sending
them to Proclaim his
good Will to the Children —
Concerning the Messiah —
— And in the fullness of
Time he did Send
his Son into this World
— he laid aside as it
 
it were the Robes of
Glory, took leave of Hea‐
ven and — Enters into this
World, with a Body like
our own etc. was an itinerant preacher — and was
here 'til he finished his great
work etc. — —
Improvement —
Is it so as we have
heard, that man by nature
strayed Creature and in a
way of Death, and is not
this case with many of you
in the assembly —
doleful Condition —
Yet hark ye hear God
Calling after ye to return
to him, — turn ye turn
ye from your Evil ways
and Querying with you —
for why will ye die O
House of Israel, give[illegible: [guess: r]] why
you choose to Die, you that
are of the Christian Church
has not god done Enough
hasn't Christ suffered Enough
haven't your means Sufficient,
is not Heaven desirable —
and the Company of god —
and of Angels
and the blessed Eternity
you old — Why —
has not god been [illegible: [guess: S]] ending
his Dear Servant [illegible: [guess: to you]]
Occom, Samson

Samson Occom was a Mohegan leader and ordained Presbyterian minister. Occom began his public career in 1742, when he was chosen as a tribal counselor to Ben Uncas II. The following year, he sought out Eleazar Wheelock, a young Anglo-American minister in Lebanon, CT, in hopes of obtaining some education and becoming a teacher at Mohegan. Wheelock agreed to take on Occom as a student, and though Occom had anticipated staying for a few weeks or months, he remained with Wheelock for four years. Occom’s academic success inspired Wheelock to open Moor’s Indian Charity School in 1754, a project which gave him the financial and political capital to establish Dartmouth College in 1769. After his time with Wheelock, Occom embarked on a 12-year mission to the Montauk of Long Island (1749-1761). He married a Montauk woman, Mary Fowler, and served as both teacher and missionary to the Montauk and nearby Shinnecock, although he was grievously underpaid for his services. Occom conducted two brief missions to the Oneida in 1761 and 1762 before embarking on one of the defining journeys of his career: a fundraising tour of Great Britain that lasted from 1765 to 1768. During this journey, undertaken on behalf of Moor’s Indian Charity School, Occom raised £12,000 (an enormous and unanticpated amount that translates roughly to more than two-million dollars), and won wide acclaim for his preaching and comportment. Upon his return to Mohegan in 1768, Occom discovered that Wheelock had failed to adequately care for his family while he was gone. Additionally, despite the vast sums of money that he had raised, Occom found himself unemployed. Wheelock tried to find Occom a missionary position, but Occom was in poor health and disinclined to leave his family again after seeing the treatment with which they had met while he was in Britain. Occom and Wheelock’s relationship continued to sour as it became apparent to Occom that the money he had labored to raise would be going towards infrastructure at Dartmouth College, Wheelock’s new project, rather than the education of Native Americans. After the dissolution of his relationship with Wheelock, Occom became increasingly focused on the needs of the Mohegan community and increasingly vocal in criticizing Anglo-Americans’ un-Christian treatment of Native Americans. In September of 1772, he delivered his famous “Sermon on the Execution of Moses Paul,” which took Anglo-American spiritual hypocrisy as one of its major themes, and which went into four printings before the end of the year. In 1773, Occom became further disillusioned when the Mason Land Case was decided in favor of the Colony of Connecticut. The details of the Mason Case are complicated, but to summarize: the Colony of Connecticut had gained control of Mohegan land early in the 18th century under very suspect circumstances, and successfully fended off the Mohegan’s 70-year-long legal challenge. The conclusion of the case came as a blow to the Mohegans, and further convinced Occom of Anglo-American corruption. Along with David Fowler (Montauk Tribe), Occom's brother-in-law, and Joseph Johnson (Mohegan), Occom's son-in-law, Occom helped found Brothertown, an Indian tribe formed from the Christian Mohegans, Pequots, Narragansetts, Montauks, Tunxis, and Niantics. They eventually settled in Oneida country in upstate New York. Occom moved there with his family in 1789, spending the remaining years of his life serving as a minster to the Brothertown, Stockbridge, and Mohegan Indians. Harried by corrupt land agents, the Brothertown and Stockbridge groups relocated to the eastern shore of Lake Winnebago, though Occom died in 1792 before he could remove himself and his family there. Occom's writings and legacy have made him one of the best known and most eminent Native Americans of the 18th century and beyond.

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