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His first connexion with M. Daguerre

early as the year 1814.
dates from the month of January, 1826.

In the following year M. Niepce repaired to England. In the month of December, 1827, he presented a paper on his Photographic experiments, to the Royal Society of London. This memoir was accompanied with several sketches on metal produced by methods then already discovered by him. On an attempt having been made to establish a priority of invention, these sketches, still in a state of good preservation, were immediately and honourably produced from the collections of certain English philosophers. They prove beyond dispute, as respects both the photographic copies of engravings, and the formation, for the use of artists, of plates in the state of advanced etchings, that M. Niepce in 1827 was acquainted with a method of making the shadows correspond to shadows, the demi-tints to the demi-tints, the lights to the lights. These early essays farther prove that he had discovered how to render his copies, once formed, impervious to the erasing and blackening effects of the solar rays. In other words, the ingenious experimentalist of Chalons, by the composition of his grounds, had so early as 1827 resolved a problem, which had defied the lofty sagacity of a Wedgewood and a Davy.

The deed of co-partnery between Messrs. Niepce and Daguerre, for mutually investigating and following out the subject of photography, bears date Dec. 16, 1829. Later deeds entered into by M. Isidore Niepce, as his father's heir, and M. Daguerre, distinctly mention, in the first place, the improvements made upon the earlier methods of the philosopher of Chalons, by the Parisian artist: in the second instance, they also particularize processes entirely new, invented by M. Daguerre, and possessing the advantage (in terms of the deed)" of producing images with sixty or eighty times greater rapidity than the earlier applications of the photographic principle."

The studies of M. Niepce referred chiefly to the photographic copy of engravings. It was only, in truth, after a multitude of fruitless attempts, that M. Niepce himself had almost renounced the idea of ever being able to fix the image in the camera. preparations which he at first employed as the ground of the future design, did not yield with sufficient rapidity to the action

The

of the solar rays, so that ten or twelve hours proved hardly sufficient for producing a single design. During an interval so protracted, the shadows cast upon the various points of view were very much altered, indeed, entirely changed in place, form, and extent: they had passed, in fact, from the left to the right of objects, and this traverse, wherever it operated, gave birth to flat and uniform tints, without life or distinctness. But by the method discovered by M. Daguerre, after an immense number of minute, difficult, and expensive experiments, the feeblest rays impress the substance of the Daguerreotype, and the effect is produced before the shadows have had time to change in any appreciable degree. The results are certain, by the operator's acting according to a few very simple directions. Finally, the images being once produced, the solar rays continued for years, affect neither their purity, brightness, nor harmony.

COVENANT AND DISPENSATION.

(From Allon's Lecture on Deut. xviii. 15.*)

A Covenant is a mutual agreement between two contracting parties: in religion, between God and man, whereby God promises certain spiritual blessings on the fulfilment by man of certain stipulated conditions. Of such covenants there have been only two, both with the first and parent man-one before the fall, and the other immediately after it.

The covenant made with Adam before the Fall is called the Covenant of Works, inasmuch as spiritual blessings for himself and for his posterity were promised on the condition of personal and literal obedience. This covenant Adam did not keep; he transgressed by eating of the forbidden fruit, and thereby the

• This beautiful and lucid address, the full title of which is "The Religion of Moses, and the Religion of Jesus, essentially the same," has been published for the British Society for the Propagation of the Gospel among the Jews, by Aylott and Jones, and is well worthy the earnest perusal of every Bible student, and particularly of all who feel an interest in the praiseworthy movement now making on behalf of God's ancient people. Without pleading directly for this noble cause, it is nevertheless one of the most cogent and persuasive appeals we ever remember to have read, shewing as it does in a striking manner, the exact relation of Jew and Christian not only to each other, but to the common salvation by grace through faith-the covenant confirmed of God in Christ to Abraham four hundred and thirty years before the Law.

covenant of works was broken, and nothing remained but either that Adam should die according to the threatening, "the day thou eatest thereof, dying, thou shalt die," or that a new covenant should be devised, whereby the truth and justice of the threatening should be maintained, and yet the transgressor be forgiven.

A new covenant, therefore, Jehovah, who is infinite in mercy, immediately proposed, in which he promised forgiveness to man for the sake of the Messiah. This promise we have in Gen. iii. 15, where, cursing the serpent, God says, "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." This is the second covenant, and is called the Covenant of Grace; because, as it was afterwards developed and explained, men were to find forgiveness and acceptance with God, not through their own good works or righteousness, which Isaiah declares to be " as filthy rags," but through the merits or righteousness of the Messiah. Hence he is called by Jeremiah: "the Lord our Righteousness." We could not be saved by the covenant of works, for that had been broken by Adam, and continues to be broken by all his posterity. And as we do not fulfil the condition, God cannot confer the blessings; nor would even perfect obedience, supposing that we rendered it, repair the past breach of a covenant so righteous. If saved at all, therefore, it must be not under the first covenant of works, but under the second covenant of grace.

And

Now this covenant of grace has continued ever since Adam. God has often republished, but he has never altered it. It was repeated first to Noah (Gen. ix. 1-17;) then to Abraham (Gen. xvii., xxii. 15-18 ;) and then to Moses, on Sinai. It contained the sole and unchanging way of salvation. Sometimes, however, in renewing this covenant of grace, Jehovah made allusions to local circumstances, as in the case of Abraham. in addition to spiritual, he made promises of temporal blessings; but this was only a peculiarity of the dispensation, a something added to the essential covenant, a reference to the circumstances of this life. The promise of spiritual blessings in the life to come was always the same, viz. through a Messiah that was to come. A Dispensation is a revelation of the covenant-a declaration, in different ways, of its nature and provisions. There has been but one covenant, but there have been several dispensations or

exhibitions of it. First, there was a revelation of it to Adam; then to Noah; then to Abraham; then to Moses and the Israelites; and now, as we think, through Jesus of Nazareth; all different forms and degrees of revelation, but all revelations of the same covenant, just as the same sunlight might be admitted through media of different colors or densities. So that this is the difference between a covenant and a dispensation: a covenant is a ground, condition, or term upon which God will save man; a dispensation is the revelation of this covenant, either by words more or less explicit, or by symbols more or less palpable.

A VOICE FROM WATERLOO.

OUR good friend Elihu Burritt, among the many philanthropic projects he has put forth to the world, has lately favored the public with a proposition of peculiar interest to the young. Like many of his other plans, it has a pretty and poetical character, which must render it a general favorite, especially if viewed under his own development of it, as given in the introduction to the "Waterloo Series" of penny and half-penny books, now publishing by Mr. Gilpin, of Bishopsgate-street. But he is well able to speak for himself.

"All our young friends in England and America have read and heard much, perhaps, of Waterloo, and of the awful battle which was fought there by the armies of the Continent, under the Duke of Wellington and Buonaparte, Over that field of blood the green corn waves in spring, and marshals its mimic armies of yellow sheaves in summer. The still blue sky above has wept its dews upon it, and the spring and summer rains of thirty years have blanched its murderous stains, and green things for man and beast have come and gone, until the blood courses that channeled its surface on that great slaughter-day have been smoothed over, and all is still. The thousands upon thousands who fought and fell there, were promised an immortal remembrance in the hearts of the living, before they entered upon the deadly strife. But, it is said, that their bones were gathered up by their countrymen afterwards, and ground to lime, and sold to English and Continental farmers, to manure their fields with! But a great many of the slain—we know not to which of the generals they belonged

when alive-were thrown into a heap, and covered with earth, until a large mound was formed. And upon the top of this mound they placed a brazen, or marble lion-we know not which-just as if any lion, or tiger, or any ravenous beast, however hungry, could be guilty of such an act as his statue there is designed to represent! Well, thousands of travellers, from different parts of Christendom, make pilgrimages to this great slaughter-field, and there is an old officer, who reddened his hands there on that day of blood, who lives hard by; and he takes the pilgrims to the choice places of the Aceldama, and tells them what was done here and there during the battle. And men who profess to be Christians listen to him as if amazed, not with horror, but with a kind of admiration, and as if they would have gone a great way on foot to see what he saw. Whether they were wont to press him for more than he could tell at once, or whether he wished to make the most of their inkling for bloody stories, we cannot say; but, for one or both of these reasons, he has written quite a large book, which he entitles, 'A VOICE FROM WATERLOO.' This, of course, contains a more minute and extended account of the battle than he could give the curious travellers in the course of half an hour's conversation on the field. Besides, it is kept for sale in all the book-stalls far and near, so that those who cannot go out of their way to see Waterloo, may read a graphic description of the scenes enacted there, from the pen of an eye-witness.

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"While writing this, we are almost within sight of the monumental mound on the field of Waterloo. Had it not been for a long and violent rain, we should have gone to the top of it, and there and thence sent our Voice from Waterloo' to all the children in England and America. Perhaps they will listen to it from where we are. Well, then, this thought has come to our mind: Suppose they should send forth to the world their 'Voice from Waterloo!'-a voice of peace and good-will to men!

"How? do you ask? In this way-for instance, by establishing a PEACE PRESS at the base, or on the top of that very monumental murder-mound. The thing requires only a little earnest effort, and it is accomplished. Many hands make light work,' and a light work, indeed, would it be for the children on both sides of the Atlantic to plant in the centre of that old battle

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