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Delaware and Mohegan Indians, from its commencement in the year 1740, to the close of the year 1808." By the Rev. John Heckewelder. Mr. Heckewelder has become advantageously known to the publick by his "Account of the History, Manners, and Customs of the Indian Nations, who once inhabited Pennsylvania and the neighbouring states." Perhaps there is no man living who has a more intimate knowledge of the Indians, than this venerable missionary; for he resided among them more than 40 years, became intimately acquainted with the Lenni Lenape language and its dialects, and enjoyed the confidence and friendship of those among whom he laboured. I scarcely need to add that his integrity is unimpeachable, and that implicit reliance may be placed upon what he relates from his own knowledge. I have thought it necessary to connect the extracts, by a concise statement of such intervening events as require to be known, in order to render the narrative conspicuous. The Christian Indians, under the missionary Zeisberger, in the spring of 1760 removed from Goshgoshink, (Eng. place of hogs,) on the Alleghany river, to Lawunakhannek, (Eng. middle branch or stream,) distant about fifteen, miles S. W.

"At Goshgoshink, the Indian preacher, Wangomend, had gained a great ascendancy over his hearers, after the Christian Indians had left that place; yet it sometimes happened, that, in the midst of his joy, he had the mortification to see some of his people leave him and join the Christian Indians.

"Among the numerous visitors which had come to see the new Christian Indian congregation at Lawunakhannek, was a most distinguished character, named Glickhican, (in English, the stud, or foremost sight on a gun barrel.) This extraordinary man was, by all who knew him, both admired and dreaded, on account of his superiour

courage as a warrior, his talents in council, and his unequalled manner of delivering himself as a national orator, or speaker: he at that time being first counsellor to the chief of the Wolf tribe, Pakanke, at Cascaski, (Cusheushke,) on the Big Beaver. This man, with the approbation of his chief and the council, had undertaken to go purposely to Lawunakhannek, there to dispute with, and confound the missionary Zeisberger, on the doctrine he was preaching to the Indians. Although he had thought himself armed at all points, sufficiently to withstand any white preacher's doctrine, he had the good sense not to begin the contest, but suffer the missionary to preach as usual, until he should be able to detect doctrinal errours. Having attended the preachings of Zeisberger, for that purpose, he was so struck with conviction of the truth of what he heard, and feeling the power of the precious word, that he, wherever he went, and on his return to Cusheushke, reported favourably of the missionary and his converts; which was the rea son that, in the year following, they were invited to come and settle in that country.

"The declaration of this much ad. mired man, effected also a change in the minds and conduct of the chief and council of Goshgoshink; who now, instead of forbidding their people to go to hear the missionary preach, encouraged them to go, the consequence of which was, that many went, heard, and believed, and joined the congregation at Lawunakhannek; while Wangomend, the Indian preacher, finding himself deserted by those who had hitherto supported him, now sought to gain the good will of those he had hitherto persecuted.

In consequence of hostilities, among some of the neighbouring heathen Indians, the Christians in 1770 again removed and formed under the same missionary, a new settlement on the

Bigbeaver about 20 miles from its mouth, which they called Langundowioteey or peace village; and here they were met by Glickhican.

"On the arrival of these Christian Indians, the neighbouring Indians were astonished to see people of their nation, differing so much in their manners and behaviour from themselves, and to hear a doctrine preached, they never before had heard. The chief came from Cusheushke to welcome them; but the scene was soon changed, when he saw that his first counsellor, Glickhican, left him and joined the Christian Indians. Indeed, the loss of this man was considered a partial loss to the whole nation."

While they were at this place, they, in common with the other Christian Indians, received an invitation from the great council of the nation, to settle on the Muskingum, where they would be received as friends, and have the choice of land, on which they might live in peace and safety. This emigration was completed during the year 1772, and the new settlement was called Shonbrun (Eng. fine spring.)

Here the following rules, after having been approved by the national assistants, i. e. those Indians who assisted the missionaries in their labours, were read and accepted by the whole congregation.

"1. We will know of no other God, nor worship any other but him who has created us, and redeemed us with his most precious blood.

66 2. We will rest from all labour on Sundays, and attend the usual meetings on that day for divine service.

3. We will honour father and mother, and support them in age and dis

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"6. No one that attendeth dances, sacrifices, or heathenish festivals, can live among us.

"7. No one using Trchappich (or witchcraft) in hunting, shall be suffered among us.

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"8. We will renounce all juggles, lies, and deceits of satan.

"9. We will be obedient to our teachers, and to the helpers, (national assistants,) who are appointed to see that good order be kept, both in and out of the town.

“10. We will not be idle and lazy, nor tell lies of one another, nor strike each other: we will live peaceably together.

"11. Whosoever does any harm to another's cattle, goods, or effects, &c. shall pay the damage.

"12. A man shall have only one wife, love her and provide for her, and the children. Likewise, a woman shall have but one husband, and be obedient unto him; she shall also take care of the children, and be cleanly in all things.

"13. We will not permit any rum, or spirituous liquor, to be brought into our towns. If strangers or traders happen to bring any, the helpers (national assistants) are to take it into their possession, and take care not to deliver it to them until they set off again.

"14. None of the inhabitants shall run in debt with traders, nor receive goods on commission for traders, without the consent of the national assis tants.

"15. No one is to go on a journey or long hunt, without informing the minister or stewards of it.

"16. Young people are not to marry without the consent of their parents, and taking their advice.

"17. If the stewards or helpers apply to the inhabitants for assistance, in doing work for the benefit of the place, such as building meetings and school houses, clearing and fencing lands, &c. they are to be obedient.

at upper Sandusky, formed a design to take the missionaries, and send them as prisoners to Detroit, and to compel the Christian Indians to remove, and settle at upper Sandusky with their heathen relatives. They had the impression, that if the missionaries were removed, the Indians might be brought to renounce their religion, and take part in the war. This design was accomplished the 4th of September, 1781. A body of three hundred warriors surrounded the settlements, took the missionaries prisoners, plundered and laid waste the three towns of Gnadenhutten, Salem, and Shonbron, and compelled all the Christian Indians to remove with them.

"18. All necessary contributions for the publick, ought cheerfully to be attended to.

"The above rules were made, and adopted at a time when there was a profound peace; when, however, six years afterwards, (during the revolutionary war,) individuals of the Delaware nation took up the hatchet to join in the conflict, the national assist ants proposed, and insisted on having the following additional rules added: namely,

19. No man inclining to go to war, which is the shedding of blood, can remain among us.

"20. Whosoever purchases goods or articles of warriors, knowing at the time that such have been stolen or plundered, must leave us. We look upon this as giving encouragement to murder and theft.

"According to custom, these rules were, at the commencement of every year, read in publick meeting; and no new member, or applicant, could be permitted to live in the congregation, without making a solemn promise, that he or she would strictly conform to them."

At the commencement of the struggle, between Great Britain and her colonies, the congress sent commissioners to the Indian nations to persuade them to remain neutral. A division, however, took place among the Delawares; some taking side with the British, and declaring for war, others desiring to remain at peace, according to the advice given them by congress. The war party were headed by a noted chief called captain Pipe; the peace party, by a chief still more conspicuous, called captain Whiteeyes. Unhappily this chief took the small pox, and died in the year 1778, in consequence of which, the war party gained the preponderance in the national councils; and the Christian Indians were greatly harassed on account of their determination to live in peace. The war party, under captain Pipe, having removed and settled

The following account of the conduct of Isaac Glickhican, the chief abovementioned, on this trying occasion, will show what a complete revolution had been effected in his character, by the influence of the Christian religion.

A young Indian woman having privately absconded, captain Pipe and his party imagined that she had gone to Pittsburg to give notice of their designs; and suspicion fell on Isaac Glickhican, her uncle, that he had sent her off privately.

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They were rejoiced, to get a hold of this man, whom they both hated and dreaded. Hating him, on account of his conversion; and dreading him as a man, who, prior to his joining the Christian Indians, had been, both in council and in the field, superiour to many of their ablest characters.

Sixteen of the bravest Delawares were ordered on an expedition, to take this (single) man, if possible, alive; if otherwise, to bring his scalp': these with shrieks and yells, all mount. ed on horseback, galloped off for Salem; and in a few hours brought him, with his hands tied on his back, to the half king; when, after a strict examination being made, and his innocence fully proved, he was acquitted, although loaded with reproaches by his enemies, and the rabble.

"On the arrival of the party at Salem, they surrounded the house, at such a distance as they thought would prevent his escaping them; but, fearing to enter, they watched for his coming out. Isaac seeing them from the inside, stepped out, and addressed them thus: Friends, by your manoeuvres, I conclude you are come for me; if so, why do you hesitate? Obey your orders; I am ready to submit. You appear to dread Glickhican, as formerly known to you. Yes, there was a time, when I would have scorned to have been assailed in the manner you meditate; but I am no more Glickhican!* I am Isaac now, a believer in the true and living God; and for whose sake I am willing to suffer any thing, even death!' Then stepping up to them, with his hands placed on his back, he said, 'you want to tie me, and take me along, do so.' With trembling hands they tied him, and took him off. In passing by our camp at Gnadenhutten, while they were taking him to the half king, he addressed us: 'a good morning, my brethren!' to which we replied: 'good morning, fellow prisoner, be of good cheer! Yes, yes, (said he in reply) I am so." "

(To be continued.)

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EPISCOPAL CHURCH, OF THE STATE OF MASSACHUSETTS, JUNE 19, 1822. NEHEMIAH ii. 17. Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build the wall of Jerusalem, that we be no more a reproach.

It is the dictate of wisdom, as well as the voice of inspiration, that it is

"Glickhican," was his original Indian name, the word signifies the stud, or sight on a gun barrel.

a good thing to be always zealously affected in a good cause. Success in any undertaking is not the reward of idle wishes, vain imaginations, or desultory efforts. Nothing valuable can be attained, without diligent application and persevering industry. This maxim is generally acknowledged by men pursuing temporal good. In order to acquire earthly riches, honours, and pleasures, men will cheerfully encount er hardship, fatigue, and danger; and endure the greatest exertion both of body and mind. For the meat that perishes, they labour with unremitting zeal and persevering effort. To obtain the object of their wishes, they feel that they cannot do too much. Now if this line of conduct may be deemed wise, in seeking the transitory objects of time and sense, how much more in the pursuit of eternal joys! "For what is a man profited if he shall gain the whole world, and lose his own soul, or what shall a man give in exchange for his soul?"

The character of Nehemiah, as recorded in the bible, appears highly interesting, and worthy of imitation. He was probably a descendant of the tribe of Judah. At an early period of life he was employed in the service of king Artaxerxes. He was soon promoted to the high office of cup-bearer to the king. This station afforded him an opportunity of doing much for his distressed countrymen. On a certain interview with some of the men of Judah, they informed him that the city was in a most wretched condition; that the walls were broken down, and its gates burnt, so that the inhabitants were exposed, not only to the insults of their enemies, but also to the reproach of their neighbours. This melancholy intelligence greatly affected Nehemiah. For many days he fasted and prayed in behalf of his afflicted brethren; acknowledging their faults, deprecating God's judgments

and humbly praying, that his design in asking the king's permission to go to Jerusalem, might be crowned with success. His long abstinence and pungent sorrow had made such a visible alteration in his appearance, that it was soon noticed by the king, who inquired the cause of this sudden alteration. After the first shock of fear had subsided, he frankly explained the cause of his grief. "Why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire?" After hearing his request, the king gave him full power to repair the walls of Jerusalem, to set up the gates, and to fortify the city. He likewise gave him letters to all the governours in his dominions, commanding them to afford all possible assistance in carrying on the work. To confer a still greater honour, he commanded the captains of his army to escort him in safety to Jerusalem. On his arrival, he was received by the people with joy and tokens of respect. After

taking a view of the city, he called together the rulers of the people, and thus addressed them. "Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach."

Although they had a local reference to the afflicted Jews, exciting them to strenuous efforts to reinstate themselves in their former civil and religious privileges; yet the call upon the people of God, to do all in their power to extend the Redeemer's kingdom, is no less direct and imperious. To build up the walls of Zion, and to promote the influence of religion on earth, is the constant prayer and unceasing effort of every pious man. This object lies near the hearts of all the fol lowers of Christ. They esteem it their greatest happiness to be made the humble instruments of advancing such a glorious cause.

In further pursuing this subject, we purpose to consider the text, as a loud and urgent call to all the friends of the Episcopal church through this country, to arise and build the walls of Zion: to make every possible exertion to build up our decayed and languishing churches, and promote a revival of pure religion among all our people. The necessity and propriety of this must be obvious to every pious and intelligent person of our communion.

Her

The similarity of the afflicted state of the Jews, and that of the Episcopal church in this country is so striking, that it must occur to every one who is acquainted with her real condition. The time was, when the church in these United States, under the fostering This is a brief view of the circum- care of her pious mother in England, stances connected with the text. All flourished and rapidly increased in scripture is given by inspiration of piety, numbers, and influence. God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works. "The things that were written aforetime, were written for our learning, that we through faith and patience may in. herit the promises."

The words of the text are full of meaning, and as important to us, as to those to whom they were first addressed.

clergy were learned, zealous, and pious;
they were an ornament to the country,
and a blessing to the world. Under their
faithful ministrations, the people were
fed with the pure milk of the word,
and built up in faith and holiness.
The order and discipline of the church
were strictly observed and held in vene-
ration; her fences were all kept up,
and the beasts of prey were not suffered
to enter her sacred inclosures.
"But
how has the gold become dim, and the

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