the readers of the Merchants' Magazine the subjoined comparison of the mercantile marine of England and the United States:

UNITED KINGDOM-ENTERED INWARD AND CLEARED OUTWARD. Entered inward. Cleared outw'd. Total. Tons.

Unit. K'gd'm and its dependencies 4078544

Foreign......

Total.......

Tons.

Tons.

3960764 8039308

... 2035151

1946214 3981866

..6113696 5906978 12020674

It will be seen, by the preceding statement, that the entrances and clearances of the United Kingdom exceeded those of the United States by 3,331,033 tons. Should the United States continue to gain on the United Kingdom in the same ratio they have for the last ten years, before 1855 the commercial supremacy will be transferred to the United States. It is clear that the repeal of the British Navigation Laws has not diminished the freights of the United Kingdom.

LOUISIANA BANKS.

Condition of the Banks of New Orleans on 30th of August 1851, as published by the Louisiana Board of Currency. Extracted from the Merchants' Magazine.'

CASH LIABILITIES.

Circulation. Total.

Specie. Total.

$1,065,089 $4,219,259 $1,992,766 $5,913,836

931,755

2.122,712

837,618

3,270,483

1,109,400

3,604,799

1,167,326

3,734,711

818,845

2,238,868

986,964

2,903,613

25,565

27,452

9,733

361,200

$3,968,670 $12,234,193 $5,000,386 $16,197,221

TOTAL MOVEMENT AND DEAD WEIGHT.

LITERARY DEPARTMENT.

SPIRIT GLORY,

(Conclusion.)

'Grandeur of spirit is derived from patience. Boldness is as requisite in bearing as in daring trials. Unpopular patience is one of the sublimest virtues. Pollok says that Lord Byron

'Soared untrodden hights and seemed at home,

Where Angels bashful looked!'

And Byron said in his conversation with Capt. Medwin: 'I had an idea of writing a 'Job,' but I found it too sublime. There is no poetry to be compared with it!' Byron had too much of the earth earthy' in his nature. He would not devote himself to spirit culture. His brilliant life swaled away, like a burning candle in a draft. With melancholy sincerity he himself acknowledges his weakness on this point. 'Alas,' he says:

"Alas! our young affections run to waste,

Or water but the desert, whence arise

But weeds of dark luxuriance, tares of haste,
Rank at the core, though tempting to the eyes,
Flowers whose wild odors breathe but agonies,

And trees whose gums are poison, such the plants
That spring beneath her steps, as passion flies

O'er the world's wilderness, and vainly pants
For some celestial food, forbidden to its wants!'

Byron had not spirit-power enough-he could not bear to be patient. He had no patience with his mother. He had no patience with his wife. Ho had no patience with his neighbor. He had no patience with his God.

Though gifted with the most radiant mental brilliancy — with a flood of intellectual light he groped in moral darkness. The light within him was darkness.' His idea of morality, like that of many respectable intellects of the present day, was only a 'dream of darkness.' Men of bright intellects are sometimes called stars, but, too often, like the stars he saw, as he himself confesses:

'I had a dream which was not all a dream!'

they 'wander darkling in the eternal space.' Byron won a mental -but lost a spirit-glory, and they who follow in his track, chasing the ignes fatui of worldly glory, will likely find them being extinguished in a slough.

The man of Uz was the greatest of all the men of the East. His wordly estate was prince-like. His mental resource star-like. His

moral treasury sun-like. His integrity to Heaven was tempted and tried, first by a sudden destruction which swept away all his property and all his children.

Without a single complaint, but with profound patience at his loss, his integrity remained unshaken, while his mind reposed calmly on the persuasion that the Supreme Being had a right to take away what He had given, and then blessing the name of his only Master, his spirit arose from the depth of his humility into that sphere of the pure moral world, where it was untouched by the feeling of misery-transported by the wing of rapture.

The second temptation and trial of his integrity, though only saving his life, made it far worse than death-smote him with the 'devouring pestilence.' 'Then, said his wife unto him, dost thou still retain thine integrity? Curse God and die!' Yet he broke not his allegiance to the kingdom on high, and his gentle spirit again rose from his excruciating torment to a divine preeminence, as he asked in reply: 'What? Shall we receive good at the hand of God, and shall we not receive evil?' But, as was natural, in addition to his temporal degradation in poverty and disease, his friends deserted him, all, save some three or four, who came to him with the pretence of comfort on their tongues; but few words fell from their lips before they made a charge of an unknown guilt, as they asked: 'who ever perished being innocent? or where were the righteous cut off?' and affirmed: 'they that plough iniquity, and sow wickedness, reap the same.' Yet mark the mild reply to the charge here insinuated, a friend should show pity to a friend in affliction; and observe the reasonable request that was added, 'cause me to understand wherein I have erred.' But he was human, and his poverty, his plague, his tormenting comforters, almost unmanned him. He felt keen pangs of anguish, his soul was weary of his body. He spoke in the bitterness of his soul, yet left his complaint upon himself; he questioned within himself the 'uses of adversity,' and in the agony of his pains and his doubts, he longed to avoid them by death, yet was resigned to wait till his change would come. In this crucified frame of body and mind, he reasoned with his comforters! and as he reasoned of righteousness, temperance, and a judgment to come, his accusers shrank into insignificance, like Felix trembling before Paul. 'And then he was inspired.' His reason was the reason of real inspiration, that order of reason, towards which Germany has a long time been bending

her intensest energies. In this sphere of reason, the man of Uz discovered, by his spirit vision, not only, that his 'Redeemer liveth, and that he shall stand at the latter day upon the earth,' which was confirmed by the appearance of our Lord in Palestine in the beginning of our era; he discovered not only the immortality of the soul, of which the highest pagan thinkers, Socrates, Plato, Cicero, and Cato have had merely dim dreams; he discovered not only the resurrection of the body, a theme, to the revelation of which, Paul devoted the strongest reasoning powers of his spirit, and establishing its truth, wrote it in flaming characters in the latter part of his first letter to the people of Corinth, the argument of which comes home with irresistible power upon the human heart, and with superhuman consolation upon the spirit of the faithful, while they are daily repeating: 'earth to earth, ashes to ashes, dust to dust,' over a bosom friend in the grave; but he cast his glances on in the progress of humanity, and seemed to commune with the spirit of Newton, wandering among and questioning 'the sweet influences of the Pleiades,' the sphere of 'Arcturus with his sons,' 'the ordinances of heaven;' and 'the dominion thereof in the earth;' and are not these views significant of the now scientifically demonstrated laws of astronomy, of the tides of the ocean and of gravity; and did not the glance of this seer reach even our own age, when Franklin subdued the lightning from the clouds, and we can now daily 'send lightnings, that they may go, and say unto thee: Here we are?'

Whence had this man this knowledge, having never learned? Through suffering patience to the will of the Maker of heaven and earth, he approached from 'hearing of him by the hearing of the ear, till his eye saw him.'

The weight of the argument, in the train of inspired reasoning here alluded to, leans to the conviction, that adversity in life is evidence neither of the guilt, nor of the innocence of the afflicted party, but that the use of adversity is to try the character, to purify and refine it, as gold in the crucible, to disclose the elements, of which it is composed, to expel the dross of error, with which it is alloyed, to teach us to refrain from violation of duty, and to prove that unswerving integrity to heaven,-patience and good-faith lead the soul, in the way of salvation, to the King of Glory. For 'our light affliction, which is but for a moment, worketh for us a 'far more exceeding and eternal weight of glory.'

Though this argument was declared by him, 'whose bosom is the

seat of all law,' to be in the main 'the thing that was right,' yet the arguer was wrong in one point,-the position he took in view of himself the self-righteous position. But, as his error was disclosed to him from the throne of truth, a morally brilliant feeling, within him, flashed in its transition from self-righteousness to repentance, and he cried: 'wherefore I abhor myself, and repent in dust and ashes!' In all the beauty of gentle devotion, he prayed for his accusers, and was accepted as a faithful servant of the Highest. He lived again like a prince, 'twice blest' in worldly fortune. His wife gave him pledges of her love with sons and daughters, and in all the land were no women found so fair as the daughters of Job;' and he 'saw his sons and his sons' sons even four generations.'

This element of patience,―the main ingredient in the character of Job, renders him a just instance of spirit grandeur; and it is this, that awakens in our heart the feeling of awe, while we contemplate his character; and as this quality of grandeur of patience, is here blended with brilliancy of repentance and 'beauty of holiness' -gentle devotion, so the feeling of awe which it causes, is mingled in our heart with the feeling of alarm and of love, which feelings together arising to reverence, produce pleasingly dreadful emotions, filling us with the conviction, that 'there are more things in heaven and earth, than are dreamed of' in common philosophy, and prove the book of Job the sublimest in the world.

Cui bono? In this utilitarian age, it is reasonable to suppose, that the question will be asked: What is the use of spirit glory? The world not only will, but has a right to ask the question. Hear the answer.

Though 'agriculture and the mechanic arts are the basis of civilization;' though 'manufactures, internal improvements and commerce' are bulwarks of the wealth of nations; though naval, military and municipal forces are the guardians of political liberty; though natural and mental philosophy, and secular education in general, are engines of social prosperity; yet Tyre and Sidon, Thebes and Athens, Carthage and Rome, while they tell the eloquent story— of the temporal beauty, brilliancy, and grandeur of the worldly glory acquired by these means, are melancholy witnesses of their inutility to maintain even the glory they acquired; therefore it becomes necessary to regard other means, to obtain an understanding superior to the common, by which the tendency to ruin may be