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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.

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  Ezek — 33:11
Turn ye trurn ye from
your Eveil Ways, for
why will ye, o Houſe
of Israel —
The Whole deſign of the
word of god is, to turn him a Sinner
from Satan to god, from
Sin to holineſs, from the
Kingdom of Satan to the
Kingdm of god —

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In Speaking to theſe words
I Shall endeavour to Show
Several particulars, that
are Implyd and expresſ'd in
this text —
It plainly Implys y.t
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

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Strayd from his obedience—
He is Gone from his Sweet
Devotions to god — He is gone
from the Delight of Prayer [illegible] to
god — from Praiſe — from a
doration — from Thankſgivig
from Self Dedication and re
ſignation — and as he is de‐
parted from god his Chief good —
he is now ptacing his Affections
upon Vanity — &c — —
our text Implys, that as
man [below]˄ is Departing from
god, He is in Deaths Road
the way that they go is the
way of Death to Soul & Body

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and they are not only in ye
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 [below]˄ 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
vet or Publick, if they atend
upon Some Religious Duties —
they are very Cold heavy and
Dead Exerciſes, —

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they are dead to the Law of
god, that is, they have no
Sence of the Holineſs, Juſtneſs
and Goodneſs of God's Law, —
they are not Senceable, 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 Sinaih, acompanied
with Earth Quake, and Lighting
that flaſhes in their Conciences,
don't move them,— they are in
Such love with Sin they are drunk
and Stupifyed with it, and
they will go on in the Practice
of them, tho' god Says, in Plain

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plain terms the Soul yt Sins
Shall die, and again Curſed
is every one that Continues
in all things writen in the
Book of the Law to do there —
again Sinners yt 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 —
III our text expreſsly tells
us that Sinners Will their

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own Death. why will ye die
Again they are Dead to
the Sweet Calls of the graci‐
ous Goſpel of Jeſus X
they have no Sence of the
amazing Condeſention
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 Sence of the
Torments of Hell &c —

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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 force't to it by
god, and neither are they
Drag'd to by the Devil —
but it is their free Will &
act— Adam acted Volunta
rily in what he did —

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God expreſsly tells us
in our text and Context, that
he has no Pleaſure in the
Death of a Sinner, but yt
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 under Stood by word, which
is his Revealed will to the Chil‐
dren,— in particular his a
mazing Will to Save Sinners —
is to be Diſcoverd in his Sending

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his Dearly Beloved and only
Begoten Son into this World
in amazing Manner as he Did —
god from Eternity willed make to man —
and he knew, Man woud Will
his own Death, But god Willd
his Salvation, and god Calld
a Councill in the Court of H —
upon his will, in the [illegible] Days
of Eternity, — and me thinks
here, we may Imagin to hear
the Eternal Jehovah begining
(the Heavenly [illegible] Hoſts being Si‐
lent and attentive) thuſ
my will is to make man
In our own Likeneſs and

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Image, — But I know he will,
Will his Death and Diſtruc‐
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 — me thinks
the Heavenly [illegible] Hoſts were Si‐
lent — — — They look upon
one another — unable to
Anſwer Such Important Queſ—
— Till at Lengt [illegible] h the Lamb
of god Stood forth and Anſwerd
the Eternal Queſtion, — Saying Loe I Come
it is writen in the Volumn
of me in the Volume of thy
Rock of Eternal Decrees

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I Delight to do thy Will O
God,— thy [illegible] Will be done—
Thy Will is my Will—
Send me, and I Will go—
here me thinks the Heavens
Shouted — Saying Worthy
is the Lamb, to take ye Book
and to Loſe 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 woud not keep

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god's but he took his own
Will, and Will'd his own
Death — But god reveald
his gracious Will to him —
Promiſd him a Saviour —
from yt [illegible] time he raiſd his
Servants the Prophets
riſing Early and Sending
them to Proclaim his will
go [illegible] od Will to the Children —
Concerning the Meſiah —
— And in the fullneſs of
Time he did Send his Send
his Son into this World
— he layd a Side as it

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it were the Robes of
Glory, took leave of Hea‐
ven & — Enters into this
World, with a Body like
our own &c was an Itenerant Preach — and was
here till he finiſh'd his great
work &c — —
Improvement —
Is it ſo as we have
heard, that man by naure
Strayd Creature and in a
way of Death, and is not
this Caſe with many of you
in the Aſembly —

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Dolefull Condition —
Yet hark [illegible] ye hear God
Callindg after ye to return
to him, — turn ye turn
ye from your Evil ways
and Querying with you —
for why will ye die [illegible] of O
Houſe of Israel, give [illegible: [guess: r] ] why
you Chuſe to Die, you yt
are of the Chriſtian Church
has not god done Enough
han't X Sufferd Enough

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han'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] ]

Goshen is a town located in the Northwest Hills in Litchfield County, Connecticut, first settled by the British colonists in 1738 and incorporated in 1739. In the 18th century, Goshen was a farming town and soon became successful producing musket rifles for the colonists during the American Revolution. In 1765, Occom wrote a sermon in Goshen that is an exegesis on Ezekiel 33:11, specifically dealing with the choices of sinners and the death of the wicked.

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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