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Samson Occom, Sermon, Psalm 139:7

ms-number: 003220

[note (type: abstract): Occom's notes for a sermon from Psalm 139:7 — "Whither shall I go from thy spirit?".][note (type: handwriting): Handwriting is clear and legible.][note (type: paper): Small sheets of paper folded into a booklet and bound with thread or twine is in good conditon, with light staining and wear.][note (type: ink): Faded brown.]
Psalms 139: 7
 Whither Shall I go from
 thy Spirit [&c | etc.]&cetc.
[Infidility | Infidelity]InfidilityInfidelity and [Athieſim | atheism]Athieſimatheism
Seem to be a Sin, we are
born with by Nature,
David Says the fool [Saith | says]Saithsays
in his Heart there is no
god, and when they own
the being of god, they thin[above] kk
he is altogether Such a one
as [themſelves | themselves]themſelvesthemselves [&c | etc.]&cetc.
David in his holy Psalms
gives us a relation of his
[obſervations | observations]obſervationsobservations of men and
his knowledge of god, by
his Experience —

Sometimes he [repreſents | represents]repreſentsrepresents one
of gods attributes Some [a‐
nothere | a‐
— as in the Psalm
[where in | wherein]where inwherein our text is [&c | etc.]&cetc.
From the words I Shall
take Notice
1 That there is no [Shuch | such]Shuchsuch
thing as [runing | running]runingrunning [a way | away]a wayaway
from the God — —
2 There is no hiding from
 him — —
1 that there is no [&c | etc.]&cetc. — —
this the holy [Psalmeſt | Psalmist]PsalmeſtPsalmist by
knew by his [experimantal | experimental]experimantalexperimental
knowledge and a lively
[Since | sense]Sincesense [above] he hadhe had of god when he [Pen'd | penned]Pen'dpenned

this Psalm, as the Psalm
Shows the [Psalmeſt | Psalmist]PsalmeſtPsalmist was [Sur‐
priz'd | sur‐
, to find [himſe[above] llf | himself]himſe[above] llfhimself [Surroun'[above] dd | surrounded]Surroun'[above] ddsurrounded
with the [omnipreſence | omnipresence]omnipreſenceomnipresence of god
and his [omniſence | omniscience]omniſenceomniscience — —
2 there is no hiding from
him. [&c | etc.]&cetc.
1 we Can't hide [our Selves | ourselves]our Selvesourselves
from god who is a Spirit
let us try to hide [our Selves | ourselves]our Selvesourselves
where we will, he will [fond | find]fondfind
us out, [&c | etc.]&cetc. — — —
2 We Can't hide our works
from him, knows all
things [&c | etc.]&cetc. — — —

 Improvement — —
Is it So as we have heard
that God is a Spirit and
he is [every where | everywhere]every whereeverywhere and know[above] ss
and Sees all things, that
there is no Such thing as
[runing | running ]runingrunning [a way | away]a wayaway and hiding
from, I Say if [theſe | these]theſethese things
be true; Then, what manner
of [Perſons | persons]Perſonspersons ought we to be, in
all holy [Converſation | conversation]Converſationconversation and [god
lineſs | god
— how Careful ought
we to be in our Conduct in
the world, how watchful
[above] overover our thoughts words and
Actions, how Careful
ought we to be in obeying

god in his word [&c | etc.]&cetc. — — —
But alas how many
there are in the world
that hear of the Name
of this glorious and dread
ful [above] godgod, and Yet regard him
and is [above] therethere not a great number
in this great Congregation
that are thus [regardleſs | regardless]regardleſsregardless
of god and [godlineſs | godliness]godlineſsgodliness; if not,
what means all this [diſtrac‐
tion | distrac‐
, and abomination, that
is [manifeſted | manifested]manifeſtedmanifested in [& | and]&and — —
know [ye | you]yeyou not that god [hath | has]hathhas
Seen and knows you all
and is [acquanted | acquainted]acquantedacquainted with all

Your works, [illegible][guess (h-dawnd): if]if [tho | though]thothough you
may have forgot many
of your own works, but
god remembers them — —
And do you know that
god Sees you now, and
all your thoughts [&c | etc.]&cetc. — —
and where do you intend
to run from his [Preſence | presence]Preſencepresence
or where do you intend to
hide [&c | etc.]&cetc. — —
but in the [laſt | last]laſtlast Place
not to Leave you here —
I will give you a directi
on — where to run, run to
god [himſelf | himself]himſelfhimself with a true

Repentence, and faith
toward our Lord Jesus [X | Christ]XChrist
in [Jx | Jesus Christ]JxJesus Christ you hide [your
Selves | your
from the wrath
of god, then you may
hide your [ſins | sins]ſinssins, and they
will be [ſeen | seen]ſeenseen and [remembd | remembered]remembdremembered
by dgod no more — —

[note (type: editorial): Blank page.]

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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Regularized text:

Type Original Regularized
modernization &c etc.
variation Infidility Infidelity
variation Athieſim atheism
variation Saith says
modernization themſelves themselves
modernization obſervations observations
modernization repreſents represents
variation a‐
variation where in wherein
variation Shuch such
variation runing running
variation a way away
variation Psalmeſt Psalmist
variation experimantal experimental
variation Since sense
modernization himſe[above] llf himself
modernization omnipreſence omnipresence
variation omniſence omniscience
variation our Selves ourselves
variation fond find
variation every where everywhere
variation runing running
modernization theſe these
modernization Perſons persons
modernization Converſation conversation
modernization god
modernization regardleſs regardless
modernization godlineſs godliness
modernization diſtrac‐
modernization manifeſted manifested
variation ye you
variation hath has
variation acquanted acquainted
variation tho though
modernization Preſence presence
modernization laſt last
variation your
modernization ſins sins
modernization ſeen seen

Expanded abbreviations:

Abbreviation Expansion
Pen'd penned
Surroun'[above] dd surrounded
& and
X Christ
Jx Jesus Christ
remembd remembered

This document's header does not contain any mixed case attribute values.

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Number of dates with invalid 'when' attributes: 0
Number of nested "hi" tags: (consider merging the @rend attributes, or using other tags) 0
Number of tags with invalid 'rend' attributes: 0 (out of 5)
Number of people/places/organizations with unknown keys: 0 (out of 0)
Number of "add" tags with unknown 'place' attributes: 0 (out of 8)
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