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Sermon: Ephesians 5:14, 1760 May 15

ms-number: 760315

abstract: Sermon on Ephesians 5:15 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

handwriting: Clear and legible, although lettercase is occasionally difficult to discern.

paper: Several small sheets are folded together into a booklet. The paper is in fair condition, with some staining and heavy wear around the edges.

ink: Light brown

noteworthy: At top of one recto, “& Revelat.” is written in pencil and refers to the last page, which appears to be the beginning of a new sermon on a text from Revelation 16: 15 “Behold, I come”. The salutation “Revd Sir, I Conclude you have” along the left edge of six verso appears to be the beginning of a letter on a sheet that was repurposed for the sermon.

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Wherefore he Saith awake thou that
Sleepſest and ariſe from the Dad and
Chriſt Shall give thee Light —
we may at once Perceive from theſe
words, the Infinite goodneſs and Con­
deſention of God towards us Rabeles
for we have willfully Departed from
god our Maker and in Departing
from him, we Depart from our own
Hapineſs yea we forfit all Bleſſed­
neſs and every Mercy, and we Can
Claim nothing at the Hands of god
Better than Damnation, and god might
have Juſtly left us in our miſery With
everlaſting Shame and Confuſion of
Face, and when he had thoughts
of mercy he might have By us and
Placed his love on the fallen Angels
who are greater in Power than men
they are likeliyer to ſerve him

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Better than we; But behold his
mercy is towards the fallen Children
of Adam, and there is no other Reaſon
Can be given why he does, ſo but this
becauſe he will have Mercy on
whom he will have Mercy and he
will have Compaſſion on whom he
will have Compaſſion — and this
his hPity to us, is brought about
in a way that Men or Angels
Cou'd never find out or invent,
it muſt needs be in and thro' the
Death of his only begoten Son
here is unparallel'd Love that god So
Loved the World that he gave his
only begoten Son into the Worald
that Whoſoever believeth in Shall
not Periſh but have ever laſting
Life, this is good News good News
unto Miſerable Children of Fallen A.
that there is a Saviour given a might [illegible] [guess: y]
Saviour —

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and in further Speaking upon theſe this
text I Shall Endeavour, as god Shall
help. to give the Import of it, in
Several Perticulars.
 and here firſt In general
It Plainly Implys, that man as he
[illegible] is fallen Creature from God, is fallen
A Sleep Spiritually, he is Stupified thereby,
yea he is fallen Down Dead in
Traſpaſſes and in Sins —
And here I Shall endeavour to repret
two Sorts of People in yt are the world, and
Diſtinguiſh them one from the other.
the one is Bealiever, and up unbeliev
er, Yet Both are a Sleep,
The one is in a Dead Sleep, yet
not in a Dead Sleep but it is a
Sinful and abominable Sleep
The other is in a Dead Sleep
a very Dangerous Sleep, they Lie
expoſ,d to everlaſting Diſtruction
by it —

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But Secondly
this text Plainly repreſents unto us
the Infinite Mercy of God to us; in
Sending his own Dear Son to a
wake us out of this Dangerous yea
Diſtructive Sleep —
And laſtly I Shall Conclude
with the Improvement of the whole
and have firſt. — there is Such a
thing as Believers being a Sleep
and when they are So, they are unfit
to Serve god. Yea they are Diſobey
ing and Diſhonouring of him —
we Read of ten Virgens, in Math 25
that were Slumbering and Sleeping
while the Bride [illegible] groom Taried
till there was a great Cry or a
Loud Call ma [illegible] de, unto them, it
Seems in Such a Language as this
awake thou yt Sleepeſt and a
Riſe from the Dead and Chriſt

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for behold the Bridegroom Cometh
go ye out to meet him.
and then when they heard this Voce
Heavenly-Voice, and underſtood it
they emediatly Roſe with great
Confuſion and Trembling. it Seems
and when they Came to look about
themſelves they found every thing out of
order, their Lamps were unprepard
they [illegible] are gone out, altogether un
fit to Meet the Bridegroom with —
and Now there is every thing to do —
and a wvery Short time to do it in
for the foreruner or the Voice of the
Bridegroom is already i enterd into
the Ears of the Virgens, he yt ha[illegible] [guess: th]
behold I Come quickly and my re
ward is with me, to give every man
according as his works Shall be —
is now on his way, Juſt at the
Doors, to reccond with the Virgins —
O! me think there was great
exerciſe of heart and mind among
the Virgins at that Seaſon —

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and further — to Elluſtrate this Point
of Truth, let us Compare Spiri­l
Sleep with Natural Sleep, &
See what reſemblence there may
be — and here, we know [illegible] by
experience and obſer [illegible] vation, that
a man, that is a Sleep is altoge­
ther unfit for Buſineſs at yt Seaſon
he is not Doing the leaſt Buſineſs for
him­ſelf for his Relations or his
Neighbours or his King. for he [illegible]
has Deſiſted and lay'd aſide all
Buſineſs while he Sleeps —
So is a Chriſtian when he is
Spiritually a Sleep — —
again when a man is a Sleep
he [illegible] is Ignorant and Sinceleſs of
all the Carryingson and [illegible] [guess: Con] oftthe world
he is Ignorant of the agre [illegible] able [illegible]
Converſation that his Neighbours
have, the News from a Broad

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has no Affect upon him; he has
no fellow feelling with his
Neighbours either in Joy or Sorrow
So is a Sleepey Chriſtien. he
knows not what a Sweet Conver
ſation they Enjoy w one with
the other yt one awake what Trade they
Cary on to Heaven, and what
returns they have from yt
Bleſſed Country, and what
Fellowſhip Communion they have
with god, or what fellowſhip
they have one with other nor
what Joys or Sorrows they
meet with in their Travil—
like unto Thomas &c — — —
the means of grace have but
l [illegible] itle effect on the them —
Again a man yt is a Sleep
is Defenceleſs, he is expoſd to
many Danger's he is liable
to be taken by his Enemies —
a ſolder muſt watch

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So, is a Chrn yt is a Sleep —
they are liable to all Dangers
— — — watch and Pray —
again a man yt is a Sleep may
Dream Dreams, They may have
Pleaſent, and frightful Dreams
they may Dream of Proſperity
and Peace — —
of Adverſity and Sorrow — —
ASo may a Chriſn Dream
many things
Now let us Bring Peter as
an Inſtance, one yt has Slept,
and See what was the fruit
of his Sleep, and Alſo one yt
has a waked out of this Sleep
and what was ye fruit of it

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Now let us Conſider the State
of thoſe yt are in a Dead Sleep —
thoſe that are unregenerate
are in a Dead Sleep, Dead in
Treſpaſſes & in Sins, a very Dan­
gerous Sleep, they are liable to
all the Miſeries of this life to
Death it Self and to the Pains
of Hell forever, and in this State
and Condiſtion it is Impoſſable
for them [illegible] to Pleaſe god, for
they have no life or godlyneſs there
fore they Can't do the work of
god Acceptably, they are Dead
and So all their Services are Dead
by Reaſon of Sin, — they have
no Sence of god, they have
no right apprihentions of
heaven or Hell, they have
no fear of god; and no love
to him, no [illegible] love to his word
no love to his ordernaces, nor
to his Commandments Laws or
his Precepts

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yea they have Relliſh for Divin
fo things, Spiritual things are
fooliſhneſs with them, the Voice
of Charmers from Chriſt Charm­
ing Never so Wiſely unto them in
the Tender Bowels of Compaſſion
move them not, and the Dread­
ful Thunders and Lightnings of
gods Firery Law from Mount
Sinai, Don't make them afraid —
and the goodneſs and Mercy of
god, yt Daily attends Don't
Lead them to repentence, and
the Judgments of god Don't make
to Conſider — All the Reaſon
is becauſe they are in a Dead
Sleep, they have no heart
for Heart for god or to his ways
Doesn't this greatly argue the
Stupidity and Deadneſs in Such
Souls. — — and Conſequent
ly Such are in a very Dangers
Sleep they Liy upon very Slip
pery Places

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they are liable to be Cut a
Sunder every Moment by the
Juſtice of god, the ax is
layd to the Roo [illegible] tt of every
Tree, and every Tree yt bring
eth not good fruit, Shall
be hewn Down and Caſt in­
to everlaſting Fire — —
And Secondly and laſtly
this Text Repreſents unto us
the Astoniſhing Love and Condeſen
tion of the great God whoſe
Name alone is Jehovah, in
Sending his own Son into the
world, after our willful a
poſtaſie from god, wthat who­
­ſoever believeth in him Shou'd
Periſh. but have everlaſting
Life — here is Love indeed
god freely gave his Dear Son to Sinners
to Save them. and the Son freely
excepts and undertakes the great
work Redemption

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the Dear Lamb of god Leaves
the Boſom of his Dear Father
As it were bids farewell to all
the Heavenly Hoſts, and comes
Down to this benighted World
Clouthed with Humane Doby
like our own ,— took upon him
 the Iniquity of the Childr
 of men,— becam the Son
 of man that we the Sinful
  Childr of men might be
 come the Sons of the living
 god — he layd Down
 his Life. and Died the
  acurſed Death of the Croſs
  they yt we might be made
 Alive unto god —
 all this was done to awak
  thoſe yt were Sleep, and to
  Raiſe that were Dead
2ly this Text Promiſes
a glorious Promiſe of Light
[left] Revd Sir,
I Conclude you have

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to them yt he [illegible] ar & obey the Voice of X
Awak y those yt Sleepeth &
a Riſe from the Dead and X
Shall give thee Light —
To Conclude
let us Improve the whole
and here firſt, is it So as we
have heard, that there is as
Such a thing as Chriſns ſlu
mbring and Sleeping —
firſt then examine your ſel[gap: worn_edge] [guess: f ]
and if thou art Sleeper, ariſe
hear the Voice of Chriſt,
and obey,[illegible: [guess: }] ] Ariſe and Trim
your Lamps, and X Shall
give you Light, — for all
thy Work is to do — and
behold the Bridgrom Come.
go ye out to meet him
ariſe a wake by a true repentance
and a riſe by faith in Chriſt

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Hear ye Voice of God in his
word, — in the Preach'd gos
In his Laws Precepts and
Comands — In the goſpel In­
ſtitutions and ordernances
to the wicked In the Curſes of god Law —
In the Meltyng Invit [illegible] ations
of ye goſpel — —
 In ye Creation — —
In the Providence of god
In mercy — in health & Proſpert
In Judgments ˄ Sickneſs &c
O! Sleeper isn't here Enough
to awake you, hear the Voi
of X in theſe things, and a
riſe from all ſin to Righteous
neſs, from all ye fruits of ye Fleſh
to the Fruiſts of the Spirit, gal.5.22
 1 Cor 6. 9
Back­ſliders awake and a Riſe—
 Luke 15

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and ye all Receive the [illegible] Promiſe
of glorious Light, of Life
and light at laſt to the Hea­
venly Jeruſalim.

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Blank page.

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Revel — Behold I Come
My friends we are not to live here
only to gratify our Carnal Sisences &c.
But the great End of our Being
is to glorify god,
our futur [illegible] e State depends upon
our Behaviour in this life
according as we behave in this
World So Shall our Rewards be
in the World to Come
I Shall Conſider the Parts of the Parts
of Text 1 There arer 2 rewards
and thent Improve the W [illegible] hole
by way of Inquiry —firſt to
Saints — and then to Sinners

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Montauk is an unincorporated hamlet located on the eastern tip of Long Island in southeastern New York. The town was named after the Montaukett Indians who lived on much of eastern Long Island when Europeans first made contact in the 17th century. Archeological records show that Native Americans occupied eastern Long Island at least 3,000 years prior to European contact. The Montaukett Indians derived their name from the land they lived on, Montaukett meaning hilly country. The Montauketts made great use of Long Island’s abundant resources, and the nation subsisted by growing crops such as corn, squash, and beans as well as gathering berries, herbs, and roots. In addition to game such as deer and fish, the Montauketts also hunted whales and used every part of the whale, including its oil, which they burned in large clamshells. Living on an island at first isolated the Montaukett people, but they soon became a strong economic force in the region thanks to the production of the American Indian currency wampum. Wampum was constructed out of polished sea shells, which were found in abundance along Long Island’s beaches. The Montauketts' rich resources, however, led to wars with surrounding Indian nations, including the Pequots and Narragansetts to the north. The Pequots eventually forced the Montauketts to forfeit wampum as tribute. By the early 17th century, the Montauketts were faced with wars against surrounding Native Americans and an onslaught of European diseases, and in order to preserve his nation’s territorial integrity, the Montaukett sachem, Wyandanch, established an alliance with English settlers in Connecticut in 1637. Over time, however, the Montauketts' began selling off land to the English settlers, and disease further decimated their numbers. A 1650 smallpox epidemic killed around two-thirds of the Montaukett people. In 1665, Wyandanch granted the English permission to pasture livestock on Montaukett lands. In 1686 a group of East Hampton settlers known as the Proprietors bought the territory of Montauk from the Montauketts, and would continue to hold on to the land in a joint trust for the next 200 years. Despite attempts over the years, the town has never been incorporated as a village. Many years later, the Montauketts attempted to reassert their land rights on Long Island by petitioning New York State Judge Abel Blackmar in 1909. Blackmar refused to recognize the Montauketts as an Indian tribe, which has to this day left them without a reservation on the land that still bears their name.

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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