rpeted, gauze-veiled, mincing sensuality of
curls and crisping pins, out of which I believe nothing can come but
moral enervation and mental paralysis.

Sec. 27. Thirdly, ferocity and fear. The latter how to be distinguished
from awe.

Sec. 28. Holy fear, how distinct from human terror.

Sec. 29. Ferocity is joined always with fear. Its unpardonableness.

Respecting those two other vices of the human face, the expressions of
fear and ferocity, there is less to be noted, as they only occasionally
enter into the conception of character; only it is most necessary to
make careful distinction between the conception of power,
destructiveness, or majesty, in matter, influence, or agent, and the
actual fear of any of these, for it is possible to conceive of
terribleness, without being in a position obnoxious to the danger of it,
and so without fear, and the feeling arising from this contemplation of
dreadfulness, ourselves being in safety, as of a stormy sea from the
shore, is properly termed awe, and is a most noble passion; whereas fear
mortal and extreme, may be felt respecting things ignoble, as the
falling from a window, and without any conception of terribleness or
majesty in the thing, or the accident dreaded; and even when fear is
felt respecting things sublime, as thunder, or storm of battle, yet the
tendency of it is to destroy all power of contemplation of their
majesty, and to freeze and shrink all the intellect into a shaking heap
of clay, for absolute acute fear is of the same unworthiness and
contempt from whatever source it arise, and degrades the mind and the
outward bearing of the body alike, even though it be among hail of
heaven and fire running along the ground. And so among the children of
God, while there is always that fearful and bowed apprehension of his
majesty, and that sacred dread of all offence to him, which is called
the fear of God, yet of real and essential fear there is not any but
clinging of confidence to him, as their Rock, Fortress, and Deliverer,
and perfect love, and casting out of fear, so that it is not possible
that while the mind is rightly bent on him, there should be dread of
anything either earthly or supernatural, and the more dreadful seems the
height of his majesty, the less fear they feel that dwell in the shadow
of it, ("Of whom shall I be afraid?") so that they are as David was,
devoted to his fear; whereas, on the other hand, those who, if they may
help it, ne