object manifests extraordinary benevolence;-when immeasurable extents of wisdom and goodness direct power to execute their purpose--when incalculable advantages are the issue of their united operations, admiration swells into delectable astonishment, and our conscious incapacity to fathom is an augmentation of enjoyment.

Esteem is the value we place upon some degree of worth. It is higher than simple approbation, which is a decision of the judgment, Esteem is the commencement of affection. It is a degree of love entertained for others, on account of their pleasing qualities, though they should not immediately interest ourselves; by which it is distinguished from gratitude. The term is peculiarly applicable to virtuous and amiable dispositions of the heart, such as honesty, integrity, patience, kindness, gentleness, &c. which have no necessary connection with the understanding. Thus may we

entertain an Esteem for persons of merit, although they are at a remote distance from our intimacy we esteem the character of a person merely from the report of his good qualities.

Respect is that favourable impression which the goodness of a character has made upon

the person contemplating it, united with a share of good sense. An union of both these qualities is requisite. Goodness alone is not sufficient to create respect. For should it be seated in a mind which indicates extreme imbecility, it cannot be deemed respectable. On the other hand, superior sense in a mind destitute of goodness, will not inspire respect. It will either waste itself in idle speculations, which renders it indifferent to us; or it may degenerate into low cunning, which renders it hateful. Should it be connected with power, in a wicked and perverse mind, it will excite horror and dismay; which are very remote from respect.

This affection is always connected with a cautious disposition not to disoblige its objects; inspiring a solicitude to obtain their good-will.

Veneration is a higher degree of Respect; in which the mind seems to be more forcibly struck with wisdom, connected with the sterner virtues. Hence we speak of characters which are more venerable than amiable. The term is chiefly applicable to wisdom matured by years, or connected with some peculiar dignity of title or office, and indicated by integrity and uprightness. Thus we speak of venerable ancestors,

venerable parents, magistrates, &c. from a presumption of their superiority in wisdom.

Awe is the impression made upon us by the lively idea of Power; a power which would inspire distressing fear or terror, were it not modified by other circumstances and qualities, suggesting the idea of safety. It may be inspired by things inanimate, when the perception of irresistible power is united with a confidence of safety. Thus lofty mountains, steep precipices, deep caverns, the tempestuous ocean, inspire the mind with Awe, in situations where they cannot injure us. When the emotion is inspired by Character, it acknowledges a power, restrained from pernicious exertions, either by justice, or benevolence.

Reverence is the veneration paid to superior sanctity, intermixed with a certain degree of awe. It is the high Respect paid to the sacred character of its object, attended with a conscious inferiority in moral worth. Esteem and Respect may be inspired by the qualities observ able in our equals, and the former more particularly in our inferiors; but Veneration, Awe, and Reverence imply various degrees of superiority in their objects.

It is manifest from the above Analysis, that

the qualities which influence our favourable opinions, are various degrees and modifications of Goodness, Wisdom, and Power; that some of our complacential affections are inspired by the predominance of one, some by the predominance of another; and in some there is almost an indistinguishable union. Gratitude refers to goodness indicated by our reception of benefits. Esteem refers to goodness in its feeblest indications; therefore it is that we frequently express our esteem for the good qualities of the heart, in any one, more than for the soundness of his understanding. Respect and Veneration refer to various degrees of wisdom, or intellectual power united with goodness; and Awe may relate either to physical or intellectual power, which becomes impressive without inspiring dread. Reverence relates to superiority in moral endowments, connected with awe at intellectual powers, and a consciousness of our own deficiencies upon a comparative view. Admiration may refer to an unusual display of either of these qualities, separately; or to the union of them in an extraordinary degree.

As self-complacency has its counterfeit in pride and vanity, thus are the complacential af

fections liable to similar perversion, and give rise to the following imperfections.

Fondness. Though this affection is frequently pardonable, and sometimes amiable, yet it is an acknowledged weakness. It indicates an attachment to whatever belongs to us, or is immedi ately connected with us, beyond its intrinsic merit. Sometimes it is inspired simply by the idea of its being our own property; sometimes it is contracted or strengthened by habit;-sometimes it is the excess of love, where love is most natural, which indicates itself by infantile manners, or culpable indulgences;-and sometimes it is the excess of affection manifested to inferior animals, to which their superiors have a much better claim.

Partiality. This is such an excess of personal attachment as obscures the judgment, or corrupts the heart. It inclines to a more favourable opinion of the motives, conduct, and general merit of its object, than is consistent with the justice due to others.

When any of the social and sympathetic affections are very strong, they rise to Emotions, and produce some correspondent tokens in the countenance. Complacency indicates itself by ineffable smiles; the countenance becomes ani

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