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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.

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

Wherefore he sayeth awake thou that
sleepest and arise from the dead and
Christ Shall give thee Light —
we may at once Perceive from these
words, the Infinite goodness and con
descension of God towards us rebels
for we have willfully Departed from
god our Maker and in Departing
from him, we Depart from our own
happiness yea we forfeit 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 likelier to serve him
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 Pity to us, is brought about
in a way that Men or Angels
could never find out or invent,
it must needs be in and through the
Death of his only begotten Son
here is unparalleled Love that god So
Loved the World that he gave his
only begotten Son into the World
that whosoever believeth in Shall
not perish but have everlasting
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 —
and in further Speaking upon this
text I Shall Endeavour, as god Shall
help. to give the Import of it, in
Several particulars.
 and here first In general
It Plainly implies, that man as he
is fallen Creature from God, is fallen
asleep Spiritually, he is stupefied thereby,
yea he is fallen Down Dead in
trespasses and in Sins —
And here I Shall endeavour to represent
two Sorts of People in that are the world, and
distinguish them one from the other.
the one is Believer, and up unbeliev
er, Yet Both are asleep,
The one is in a 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
exposed to everlasting destruction
by it —
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
destructive Sleep —
And lastly I Shall Conclude
with the Improvement of the whole
and have first. — there is Such a
thing as Believers being asleep
and when they are So, they are unfit
to Serve god. Yea they are disobey
ing and dishonouring of him —
we Read of ten virgins, in Matthew 25
that were Slumbering and Sleeping
while the Bridegroom tarried
till there was a great Cry or a
Loud Call made, unto them, it
Seems in Such a Language as this
awake thou that sleepest and a
rise from the Dead
for behold the Bridegroom Cometh
go ye out to meet him.
and then when they heard this
Heavenly-Voice, and understood it
they immediately rose with great
confusion and Trembling. it Seems
and when they Came to look about
themselves they found everything out of
order, their Lamps were unprepared
they are gone out, altogether un
fit to Meet the Bridegroom with —
and Now there is everything to do —
and a very Short time to do it in
for the forerunner or the Voice of the
Bridegroom is already entered into
the Ears of the virgins, he that 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 reckon with the Virgins —
O! me think there was great
exercise of heart and mind among
the Virgins at that season —
and further — to illustrate this Point
of Truth, let us Compare spiritual
Sleep with Natural Sleep, and
See what resemblance there may
be — and here, we know by
experience and observation, that
a man, that is asleep is altoge­
ther unfit for business at that season
he is not Doing the least business for
himself for his Relations or his
Neighbours or his King. for he
has desisted and laid aside all
business while he Sleeps —
So is a Christian when he is
Spiritually asleep — —
again when a man is asleep
he is Ignorant and senseless of
all the Carryingson and [illegible][guess: Con] of the world
he is Ignorant of the agreeable
conversation that his Neighbours
have, the News from abroad has no Affect upon him; he has
no fellow feeling with his
Neighbours either in Joy or Sorrow
So is a sleepy Christian. he
knows not what a Sweet conver
sation they Enjoy one with
the other that one awake what Trade they
carry on to Heaven, and what
returns they have from that
Blessed Country, and what
Communion they have
with god, or what fellowship
they have one with other nor
what Joys or Sorrows they
meet with in their travel—
like unto Thomas etc. — — —
the means of grace have but
little effect on them —
Again a man that is asleep
is defenseless, he is exposed to
many Danger's he is liable
to be taken by his Enemies —
a soldier must watch
So, is a Christian that is asleep —
they are liable to all Dangers
— — — watch and Pray —
again a man that is asleep may
Dream Dreams, They may have
pleasant, and frightful Dreams
they may Dream of prosperity
and Peace — —
of adversity and Sorrow — —
So may a Christian Dream
many things
Now let us Bring Peter as
an instance, one that has Slept,
and See what was the fruit
of his Sleep, and also one that
has awaked out of this Sleep
and what was the fruit of it
Now let us consider the State
of those that are in a Dead Sleep —
those that are unregenerate
are in a Dead Sleep, Dead in
trespasses and in Sins, a very Dan­
gerous Sleep, they are liable to
all the miseries of this life to
Death itself and to the Pains
of Hell forever, and in this State
and condition it is impossible
for them to please god, for
they have no life or godliness 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 sense of god, they have
no right apprehensions of
heaven or Hell, they have
no fear of god; and no love
to him, no love to his word
no love to his ordinances, nor
to his Commandments Laws or
his Precepts
yea they have relish for divine
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 fiery Law from Mount
Sinai, Don't make them afraid —
and the goodness and Mercy of
god, that Daily attends Don't
Lead them to repentance, and
the judgements 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 dangerous
Sleep they lie upon very Slip
pery Places
they are liable to be Cut a
sunder every Moment by the
justice of god, the axe is
laid to the root of every
Tree, and every Tree that 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 condescen
sion of the great God whose
Name alone is Jehovah, in
Sending his own Son into the
world, after our willful a
postasy from god, that who­
soever believeth in him should
perish. but have everlasting
Life — here is Love indeed
god freely gave his Dear Son to Sinners
to Save them. and the Son freely
accepts and undertakes the great
work Redemption
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
clothed with human body
like our own — took upon him
 the Iniquity of the children
 of men— became the Son
 of man that we the Sinful
 children of men might be
 come the Sons of the living
 god — he laid Down
 his Life. and Died the
 accursed Death of the cross
  that we might be made
 Alive unto god —
 all this was done to awake
 those that were Sleep, and to
 raise that were Dead
2ly this Text promises
a glorious promise of Light
Rev. Sir,
I Conclude you have to them that hear and obey the Voice of Christ
awake those that Sleepeth and
arise from the Dead and Christ
Shall give thee Light —
To Conclude
let us Improve the whole
and hear first, is it So as we
have heard, that there is
Such a thing as Christians slu
mbering and Sleeping —
first then examine yourself
and if thou art Sleeper,
hear the Voice of Christ,
and obey,[illegible: [guess: }]] arise and Trim
your Lamps, and Christ Shall
give you Light, — for all
thy Work is to do — and
behold the bridegroom Come.
go ye out to meet him
awake by a true repentance
and arise by faith in Christ
Hear the Voice of God in his
word, — in the preached gospels
In his Laws Precepts and
commands — In the gospel in
stitutions and ordinances —
to the wicked In the curses of god Law —
In the melting Invitations
of the gospel — —
 In the Creation — —
In the Providence of god
In mercy — in health and prosperity
In judgements ˄ sickness etc.
O! Sleeper isn't here Enough
to awake you, hear the voice
of Christ in these things, and a
rise from all sin to righteous
ness, from all the fruits of the flesh
to the fruits of the Spirit, Galatians 5.22
 1 Corinthians 6. 9
backsliders awake and arise—
 Luke 15
and ye all Receive the promise
of glorious Light, of Life
and light at last to the Hea­
venly Jerusalem.
Blank page.
Revel — Behold I Come
My friends we are not to live here
only to gratify our Carnal senses etc.
But the great End of our Being
is to glorify god,
our future 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 are 2 rewards
and then Improve the Whole
by way of Inquiry —first to
Saints — and then to Sinners
Blank page.

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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