The Connecticut Board of Correspondents of the SSPCK was founded in 1764 at Wheelock's request. He wanted a public board's support so that his school would seem more credible since it was a private organization with no charter. The Boston Board of the SSPCK would not do since they generally opposed Wheelock, so his solution was to petition the SSPCK for his own board. The SSPCK acquiesed, and the board met for the first time on July 4, 1764. While the board was nominally separate from Wheelock's school, in practice, he exercised considerable control over it. The members of the board were Wheelock's handpicked friends and supporters: Jonathan Huntington, Elisha Sheldon, Samuel Huntington, Solomon Williams, Joseph Fish, William Gaylord, Samuel Moseley, Benjamin Pomeroy, Richard Salter, Nathaniel Whitaker, David Jewett, and Wheelock himself. Wheelock used this board to send Occom and Whitaker to England, hold exams for Moor's Indian Charity School, and generally support his designs. When Wheelock moved to New Hampshire, he tried to establish a New Hampshire Board as well, but by that point the SSPCK was much more cautious when it came to Wheelock's plans and refused. The Connecticut Board dissolved in 1771 as Wheelock was its raison d'etre.

The Presbytery of Suffolk County, established April 1747, was the governing body for Presbyterian churches in the East Hampton area of Long Island. The Presbytery ordained Occom on August 29, 1759 and remained his ally and supporter throughout his life. It is likely that the Presbytery's support for Occom stemmed in part from the presence of Samuel Buell, who was one of the Presbytery's founders, an extremely influential member, and Occom's close friend. Several of Occom's missions fell under the Presbytery's authority, including his early work among the Montauks and his missions to the Six Nations in the early 1760s. The Presbytery ceded their claims to Occom in 1765 so that he could go on his fundraising mission under the authority of the Connecticut Board. Occom was again involved with the Presbytery after his return from Great Britain. In 1791, he transferred his allegiance to the Albany Presbytery because it was closer to Brothertown. The Suffolk Presbytery was a member of the Synod of New York (after 1758, the Synod of New York and Philadelphia).

The Company for Propagation of the Gospel in New England and the parts adjacent in America was a missionary society active in America from 1649 until 1786. It was first called the "New England Company" in 1770. Most secondary literature uses that name for convenience and to distinguish it from other missionary societies. The company was first chartered in 1649 as the "President and Society for the Propagation of the Gospel in New England," largely in response to John Eliot's missionary efforts. After the Restoration (1660), it was rechartered as the "Company for Propagation of the Gospel in New England and the parts adjacent in America." The New England Company was very powerful and influential, in large part because it was a coalition between Anglicans and Dissenters. It supported a range of missionaries from the Mayhews to the Sergeants to Moor's alumnus Samuel Kirkland. After the Revolution, the New England Company refocused its attentions on New Brunswick and Canadian Indians. Wheelock had a very rocky relationship with the New England Company. Initially, it supported Wheelock's efforts. The Company funded Occom's education at Moor's and paid him a small salary during his time among the Montauketts. However, from 1765 onwards, its relationship with Wheelock rapidly deteriorated. The Company opposed the fundraising tour of Great Britain and went so far as to interfere with it by sending a widely circulated letter to England questioning Occom's background. The New England Company also interferred with Titus Smith's mission to Onaquaga by sending a rival missionary, Mr. Moseley, and stealing Titus' interpreter, Elisha Gunn. In 1767 it formally withdrew its financial support from Wheelock on the grounds that the fundraising tour had raised sufficient money. It is unclear what led the New England Company to suddenly change its stance towards Wheelock. Perhaps it wanted exclusive power over missionary distribution in New England, or perhaps it was thought that focusing on education over numbers in the field was counterproductive. Most secondary sources have conflated the New England Company's Boston Board and the Society in Scotland for Promoting Christian Knowledge's Boston Board, an easy mistake to make since both are sometimes referred to as the Boston Board and both vigorously opposed Wheelock. Any secondary source's statement about either should be carefully researched.

The Society in Scotland for Propagating Christian Knowledge (SSPCK) is a Presbyterian missionary society formed in 1709 and still active today. The SSPCK was founded to anglicize the Scottish Highlands, which at the time were predominantly Gaelic and had little in common with lowland Scotland. British Protestants identified many of the same “problems” in Gaelic and Native American society, and in 1730, the SSPCK expanded into the colonies via a board of correspondents in Boston. Although most of Wheelock’s contact with the SSPCK took place through its Boston, New Jersey/New York, and Connecticut boards, he did work directly with the SSPCK parent organization during Occom’s fundraising tour of Great Britain (1765-1768). Since Occom was technically sent to England by the Connecticut Board of the SSPCK, it was only natural that his tour include a visit to the parent organization in Edinburgh. The SSPCK, headed by the Marquis of Lothian, issued a bulletin to its member churches which allowed Whitaker and Occom to collect a substantial sum of money with little time or travel. While most of the money that Occom raised went into a trust under the Earl of Dartmouth (the English Trust), the money he raised in Scotland (approximately £2,500) went into an SSPCK-controlled fund that ultimately proved difficult to access. While the English Trust essentially gave Wheelock a blank check for the money it controlled (much of which went toward clearing land and erecting buildings for Dartmouth College), the SSPCK was much more stringent about requiring that the money Occom had raised be applied only to Native American education. As was often the case in the 18th-century British-Atlantic world, religious politics were a powerful motivator. Wheelock and the SSPCK both practiced Reformed Protestant Christianity, but New Hampshire was an Episcopalian colony. To make Wheelock’s Reformed Protestantism more palatable to Episcopalian New Hampshire, the New Hampshire governor attempted to make the Anglican Bishop of London a member of the English Trust and possibly the Dartmouth Trustees (the Bishop of London seems to have never replied to the invitation). Dartmouth’s geographic association with the Episcopalian Church, in addition to concerns about the use of the fund, gave the SSPCK an incentive to withhold money from Wheelock. It only issued Wheelock £190 throughout his life, although it did provide financial support to Samuel Kirkland out of the fund. It is worth noting that Wheelock seems to have been well aware that he would have trouble getting money from the SSPCK: he went through the entirety of the English Trust’s fund before soliciting the SSPCK. Subsequent Dartmouth presidents struggled to access the money, with limited success, until 1893. In 1922, the SSPCK concluded that since Moor’s Indian Charity School had become defunct, it was within its rights to devote the remainder of the fund—then valued at £10,000—to other missionary operations.

The New York/New Jersey Board of the Society in Scotland for Propagating Christian Knowledge was the Presbyterian SSPCK board in the colonies and oversaw the Society's missionary efforts in New York, New Jersey, and Pennsylvania. It was established in 1741 at the request of Jonathan Dickinson, Aaron Burr (Sr.), and Ebenezer Pemberton, who employed several missionaries including Azariah Horton and both David and John Brainerd. Since these same men founded the College of New Jersey (Dickinson was the first president, Burr the second), the New York Board became somewhat conflated with the trustees of the College of New Jersey. The two bodies were not formally combined in the eyes of the SSPCK until February 1769, but as early as 1765, Wheelock wrote addressing the "Board of Correspondents in the Province of New York and New Jersey." The New York Board was almost exclusively Presbyterian, and many of Wheelock's Presbyterian acquaintances, including David Bostwick, Aaron Burr, John Brainerd, etc., were involved in it. The Board as a whole does not seem to have been particularly helpful or hostile towards Wheelock and his plans. They certainly supported missionary efforts for Native Americans, but refused to release John Brainerd from missionary obligations to accompany Occom to England.

Like most of the oldest universities and colleges in the US, and all the members of the Ivy League except Cornell University, Princeton University has a corporation that is chartered in its own right and has the authority to govern the institution, set policy, and grant degrees. Princeton's board is comparatively large: 40 members, including the President of the University, the Trustees, several academic officers, and the Governor of New Jersey. In 1765, when the Connecticut Board of Correspondents of the SSPCK wrote to the Long Island Presbytery for help in defraying Occom's debts, Princeton University was known as Nassau Hall, after the single large building that housed all its activities.

Connecticut is a state in southern New England that borders Massachusetts to the north and the Long Island Sound to the south. Its name is derived from the Algonquian "Quonehtacut," meaning "long river," referring to the Connecticut, which runs from the border with Canada into the Long Island Sound. The area was originally inhabited by Algonquian-speaking Pequots, Mohegans, and Quinnipiacs. European settlers took advantage of tribal divisions to establish dominance in the region. Dutch explorer Adrian Block sailed up the Connecticut River in 1614, establishing an active Dutch trading post at what is now Hartford. English claims to Connecticut began in 1630, but settlement truly began when Thomas Hooker, a Congregationalist minister now known as "The Father of Connecticut," left Boston to found Hartford in 1636. Hartford became the center of the Colony of Connecticut, which did not receive its charter until 1662 when Governor John Winthrop, Jr. secured it from Charles II. In 1665, the Colony of New Haven, established in 1638 by the Puritan minister John Davenport, joined the Colony of Connecticut under this charter. Early settler relations with local Indians were tense, and encouraged the New England colonies of Massachusetts Bay, Plymouth, Connecticut, and New Haven to unify as the "United Colonies" or "New England Confederation" and fight together, with Indian allies, in the Pequot War and again in King Philip's (Metacom's) War. These wars helped establish a specifically Connecticut and specifically American identity; the latter drove the colony to join the rebellion against Britain in 1776. Occom, born into a Mohegan household in Connecticut, was closely associated with the Colony and retained strong ties to the region throughout his life. He converted to Christianity in 1743 when the Great Awakening spread through Connecticut, and inspired Wheelock's Indian Charity School, which was founded in Lebanon, CT in 1754. He also became involved in the Mason Land Case, a long-standing dispute over the ownership of reserve Mohegan lands in Connecticut. Wheelock also had strong ties to Connecticut, moving his Indian Charity School only when the colony would not grant it a charter.

Nassau Hall is a building located on the present-day campus of Princeton University in central New Jersey. Designed by architect Robert Smith, Nassau Hall was completed in 1756 and was meant to serve as living quarters for all 147 students attending what was then called the College of New Jersey. The Governor of New Jersey, Jonathan Belcher, gave the college its charter in 1746 and named the building Nassau Hall to honor William III of England, the former prince of Orange and Nassau. For many years, the College of New Jersey was referred to as Nassau Hall and also nicknamed Old North. The building consisted of a basement and three above ground stories. During the Revolutionary War, Nassau Hall was alternately occupied by British and American forces until it was ultimately surrendered to General Washington after the Battle of Princeton in 1777. The Continental Congress temporally met in Nassau Hall in the late eighteenth century, and when the British signed the Treaty of Paris recognizing American independence, this information was relayed to Congress in Nassau Hall. Although damaged during the Revolution, Nassau Hall was refurbished in 1791. Over the centuries, the building has survived several fires and renovations.

Long Island is an island located in southeast New York State. In 1824, historian Silas Wood claimed that 13 different tribes inhabited the island when the Dutch and English arrived in 1639: the Canarsie, the Rockaway, the Matinecock, the Merrick, the Massapequa, the Nissequoge, the Secatoag, the Seatuket, the Patchoag, the Corchaug, the Shinnecock, the Manhasset, and the Montaukett. This is the commonly accepted tribal history of Long Island, and Wood’s theory is taught in New York textbooks today. Yet, in 1992, historian John Strong challenged this dominant narrative, arguing that tribal systems did not develop on Long Island until after Europeans arrived. Based on Dutch and English colonists’ accounts, the Algonquian communities on western Long Island likely spoke the Delaware-Munsee dialect and those to the east spoke languages related to the southern New England Algonquian dialects. These indigenous peoples organized themselves by language and kinship, but beyond village systems and the occasional alliance, there existed no formal tribal structure. Rather, internal structures arose among the Montauks, the Shinnecocks, the Poospatucks, and the Matinnocks to cope with English settlers, and became integral to these peoples’ survival. Although new diseases and land negotiations severely encroached on the freedom of Long Island’s Native population, these groups that developed tribal structures retain a sense of community today. By the 18th century, much of the island had fallen into the hands of the English, who were the sole European power on Long Island once the Dutch relinquished their claims to the land after the second Anglo-Dutch War in 1664. During the Great Awakening of the 18th century, Occom spent 12 years serving as a missionary to the Montaukett Indians of Long Island, along with Presbyterian minister Azariah Horton. Today, the western half of the island is densely populated due to its proximity to Manhattan, and its eastern half is mainly devoted to resort towns. The Shinnecocks and the Poospatucks retain autonomous reservations on Long Island.

Norwich is a city in New London County in the southeast corner of Connecticut. It was founded in 1659 when Major John Mason and Reverend James Fitch led English settlers inland from Old Saybrook, CT, on the coast. They bought land from Uncas, sachem of the local Mohegan tribe, and divided it into farms and businesses mainly in the three-mile area around the Norwichtown Green. In 1668, a wharf was built at Yantic Cove and in 1694 a public landing was built at the head of the Thames River, which allowed trade with England to flourish. The center of Norwich soon moved to the neighborhood around the harbor called "Chelsea." During the revolutionary period, when transatlantic trade was cut off, Norwich developed large mills and factories along the three rivers that cross the town: the Yantic, Shetucket and Thames, and supported the war effort by supplying soldiers, ships, and munitions. Norwich was the largest town in the vicinity in which Occom, Wheelock and their associates lived and worked, and it was possible to get there by water because of the harbor and access to the Long Island Sound. Lebanon, CT, the site of Wheelock's school, is 11 miles north and present-day Uncasville, the center of the Mohegan tribe, is a few miles south of Norwich. James Fitch did missionary work among the Mohegans in Norwich until his death in 1702, and Samuel Kirkland, the most important Protestant missionary to the Six Nations trained by Wheelock, was born in Norwich in 1741. On his evangelical tour of North America in 1764, George Whitefield planned to travel to Norwich to meet with Wheelock. The Connecticut Board of Correspondents of the Scottish Society for the Propagation of Christian Knowledge frequently met in Norwich, and many letters by people involved in the missionary efforts of Wheelock were written from Norwich.

The first English immigrant to settle on a peninsula in a harbor on the northeastern coast of North America the local Algonquin Indians called "Shawmet" was William Blackstone in 1629. A year later, John Winthrop arrived with a group of English Puritans and other settlers and named the area Boston after his hometown in Lincolnshire, England. The colony quickly developed representative political institutions that would help shape a democratic nation. Over the next few centuries, Boston emerged as an intellectual and educational center, and, because of its excellent harbor, became a leading commercial hub and a primary port for North America. It is the capital and largest city of the Commonwealth of Massachusetts, and the largest city in New England. Boston was the home for the Boards of Commissioners of several overseas religious societies who sent missionaries throughout the colonies in the 18th century, and was the site of many important events of the American Revolution.

New Jersey is a state located on the mid-Atlantic coast of the United States. For at least 10,000 years before the arrival of Europeans, the area of New Jersey was occupied by the Delaware Indians whose territory extended from what is now the state of Delaware to eastern Pennsylvania. Established as a colony in 1664 and named in honor of the English Channel’s Isle of Jersey, New Jersey shared a royal governor with the nearby colony of New York until 1738. During the Revolutionary War, New Jersey fought for independence from Britain and was the site of over a hundred different battles. In the later 1730s, the Society in Scotland for the Propagation of Christian Knowledge and the New England Company showed particular interest in missionizing in the Native communities along the Delaware River in New Jersey. At the same time, the First Great Awakening erupted along the eastern seaboard, and one of its most influential figures was Gilbert Tennent from New Brunswick, New Jersey, who, like other New Light ministers, courted and attracted Native converts. In the first years of Wheelock's Indian Charity School, he was less interested in recruiting Native students from local tribes and looked towards the powerful Haudenosaunee (Iroquois) tribes of New York and the Delawares of New Jersey. In 1754, at Wheelock’s behest, John Brainerd, a SSPCK missionary in New Jersey, sent two Delaware boys, John Pumshire and Jacob Woolley, who were the first official Native students at the School. In 1788, Occom, David Fowler and Peter Pohquonnappeet attempted fundraising in Pennsylvania and New Jersey for Brothertown and New Stockbridge.

The capital and largest city of the United Kingdom, London is located in the southeastern region of England along the Thames River. The outpost that would become London originated as a military storage post for the Romans when they invaded Britain in the year 43. It soon developed as a trading center and financial hub for Roman Britain. During a revolt against the Romans in 61, London was burned to the ground; the rebuilt town appeared in Tacitus’s Annals as Londinium. With the decline of the Roman Empire in the 4th century, Londinium became a Saxon trading town. Following the Norman Conquest, London retained its central political and commercial importance. In the 14th century, under Edward II, Westminster became an administrative center and London became the capital of England. In the early 18th century, London was an important hub for evangelical Christianity and home to many influential people, like the charismatic Anglican minister, George Whitefield, who were sympathetic to Wheelock’s missionary endeavors. Occom arrived in London in February 1766 on his fundraising tour for Wheelock’s school and preached his first sermon at Whitefield’s Tabernacle. London would be Occom’s home base for the next two years, as he and Whitaker travelled throughout England and Scotland. Occom made many friends in London who would continue to support him after his break with Wheelock and the School. By the late 18th century, London had replaced Amsterdam as the center of world commerce, a role it would maintain until 1914.

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.

General Thomas Gage is best known for leading British troops during the early years of the American Revolution, but he also played a major role in shaping colonial North America prior to American independence. Gage was born to a father of the same name, the first Viscount Gage, and his wife, Benedicta Maria Theresa Hall, in 1719/1720, in Gloucestershire, England. Viscount Gage was born Catholic, but he and his wife converted to the Anglican Church prior to the birth of Thomas. At age eight, Gage was sent to Westminster School, where he stayed until 1736, and in 1741 he entered the British military by purchasing a lieutenancy. After the outbreak of the Seven Years’ War, Gage was sent to North America under the command of Major-General Edward Braddock, where he was involved in several disastrous battles, including the British defeat in the 1758 Battle of Ticonderoga. In 1763, after the outbreak of Pontiac’s War, Gage took over as commander-in-chief for all of North America when Jeffrey Amherst, his predecessor, was recalled because of his abusive treatment of Native Americans. In this capacity, Gage began regulating settlers’ relations with Native tribes, especially the Six Nations of the Haudenosaunee (Iroquois) confederacy, and regularly corresponded with the superintendents, including Sir William Johnson. In 1764 and 1765, several of Wheelock’s correspondences indicate that missionaries needed to obtain permission from General Gage before proceeding into Indian country. Gage was also concerned with growing discontent among British colonists in the east, and increased the presence of British troops in New York, Philadelphia, and Boston. Following the Boston Tea Party in 1773, he was instrumental in shaping British policy toward the colonists, including closing the port of Boston and allowing British soldiers to quarter in the homes of colonists. From 1774 to 1775, Gage served as the military governor of Massachusetts, where he was responsible for sending British troops to Lexington and Concord and for the costly British victory at the Battle of Bunker Hill. Shortly thereafter, Gage was replaced by General Sir William Howe, and returned to England where he was eventually commissioned as a full general in 1782, and died on April 2, 1787 in London.

Sir William Johnson was a powerful British colonial official who amassed wealth and influence by integrating into the Mohawk tribe. For a brief window of time (1761-1768), he provided support for Wheelock’s missionary efforts among the Six Nations. He also helped the Brothertown Nation of Indians procure land from the Oneidas. Johnson was born in Ireland in 1715. His family had been part of the Catholic elite, but after William of Orange’s 1690 victory at the Battle of the Boyne, they at least nominally converted to the Episcopalian Church. In 1738, Johnson emigrated to America to manage his uncle Peter Warren’s estate in Mohawk territory. Over the next decade, Johnson became wealthy in his own right through trade and land sales, acquiring a vast estate crowned by his manor house, Johnson Hall, which became the central location for British and Indian treaty making. In 1745, Johnson began collecting official British titles and positions. He played an important military role in the French and Indian War and was named Superintendent of Indian Affairs in 1756 and first baronet of New York in 1757. Much of Johnson’s success was due to his influence among the Mohawks, which he obtained by learning their language and customs and integrating himself into their society. He participated in Mohawk rituals and entered into a common-law marriage with a powerful Mohawk woman, Molly Brant (also called Mary Brant). Because Haudenosaunee (Iroquois) society is matrilineal, this marriage was an essential element of his participation in Indian affairs. Wheelock desperately wanted to wield missionary influence among the Six Nations, and sought to obtain Johnson as an ally in his endeavors. At first, the two found grounds for cooperation. Wheelock sent Occom as a missionary to the Oneidas in 1761 and again in 1762, and sent a substantially larger group of missionaries and schoolmasters in 1765, 1766, and 1767. Johnson, meanwhile, encouraged Haudenosaunee children, including his brother-in-law Joseph Brant, to attend Moor’s. Johnson’s support proved indispensible to missionaries in the field; he helped with supplies, language skills, and relations with the Mohawks and Oneidas. Wheelock also valued Johnson for his influence in Britain, and drew on him for recommendations and public statements of support numerous times. From 1763 on, however, Johnson found himself decidedly uncomfortable with Wheelock’s missionary efforts, and by 1769, their relationship had dissolved completely. In 1766, Johnson was invited to join the Society for the Propagation of the Gospel in Foreign Parts (SPG), the largest and most influential Anglican missionary society in the 18th-century British-Atlantic world. He began working to place Anglican missionaries, rather than Congregationalist and Presbyterian ones, among the Six Nations, which alarmed Wheelock. Johnson was generally supportive of Native American tribes’ efforts to maintain their land and sovereignty. As the historian Linford Fisher has noted, “virtually every major Native group in southeastern New England successfully petitioned Johnson to act on their behalf during the late 1760s and early 1770s.” Among these groups was the Brothertown Nation, a Christian composite tribe formed by Southern New England Algonquian Moor’s alumni. Johnson helped them negotiate with the Oneidas, which proved essential to their successful land purchase and relocation to central New York.

In December 1763, Occom returns to Mohegan to choose a site for his house, close to the Mohegan Chapel. The project engages several Indian laborers, cost about £100, and is a notable structure, clapboarded with cedar.