The Commandments And The Law | God’s Handwriting – Spiritual Reading

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The Commandments And The Law | God’s Handwriting – Spiritual Reading.




Let me call your attention to the fact that God wrote on the tables of stone at Sinai as well as one the wall of Belshazzar’s palace. These are the only messages to men that God has written with His own hand. He wrote the commandments out twice, and spoke them aloud in the hearing of Israel.



If it were known that God Himself was going to speak once again to man, what eagerness and excitement there would be. For nearly nineteen hundred years He has been silent. No inspired message has been added to the Bible for nearly nineteen hundred years. How eagerly all men would listen if God should speak once more.


Yet men forget that the Bible is God’s own Word, and that it is as truly His message to-day as when it was delivered of old. The law that has given at Sinai has lost none of its solemnity. Time cannot wear out its authority or the fact of its authorship. I can imagine some one saying — “I won’t be weighed by that law. I don’t believe in it.”



Now men may cavil as much as they like about other parts of the Bible, but I have never met an honest man that found fault with the Ten Commandments. Infidels may mock the Lawgiver and reject Him who has delivered us from the curse of the law, but they can’t help admitting that the commandments are right. Renan said that they are for all nations, and will remain the commandments of God during all the centuries.



If God created this world, He must make some laws to govern it. In order to make life safe we must have good laws; there is not a country the sun shines upon that does not possess the laws. Now this is God’s law. It has come from on high, and infidels and skeptics have to admit that it is pure. Legislatures nearly all over the world adopt it as the foundation of their legal systems.



“The law of the Lord is perfect, converting the soul: the testimony of the Lord is pure, making wise the simple: the statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.”



Now the question for you and me is — are we keeping these commandments? Have we fulfilled all the requirements of the law? If God made us, as we know He did, He had a right to make that law; and if we don’t use it aright it would have been better for us if we had never had it, for it will condemn us. We shall be found wanting. The law is all right, but are we right?



Excerpt From – Weighed And Wanting By Dwight Lyman Moody.



The Ten Commandments


1 And God spoke all these words, saying:
2 “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.
3 “You shall have no other gods before Me.
4 “You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 5 you shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, 6 but showing mercy to thousands, to those who love Me and keep My commandments.
7 “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain.
8 “Remember the Sabbath day, to keep it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is the Sabbath of the Lord your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. 11 For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it.
12 “Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you.
13 “You shall not murder.
14 “You shall not commit adultery.
15 “You shall not steal.
16 “You shall not bear false witness against your neighbor.
17 “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s.”

Exodus 20:1-17

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Jesus Is Faithful

Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.

Hebrews 2:17

Jesus Is Perfect

And having been perfected, He became the author of eternal salvation to all who obey Him, 10 called by God as High Priest “according to the order of Melchizedek,”

Hebrews 5:9-10

Jesus Is Obedient

And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.

Philippians 2:8

Jesus Is Guileless

Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

1 Peter 2:22-23

Jesus Is Mighty To Save

Who is this who comes from Edom,
With dyed garments from Bozrah,
This One who is glorious in His apparel,
Traveling in the greatness of His strength?—
“I who speak in righteousness, mighty to save.”

Isaiah 63:1

Jesus Is Merciful 

Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.

Hebrews 2:17

Jesus Is Meek

Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

Matthew 11:29-30

Jesus Is Holy

For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens;

Hebrews 7:26

Jesus Is Justified

And without controversy great is the mystery of godliness:
God was manifested in the flesh, Justified in the Spirit,
Seen by angels, Preached among the Gentiles,
Believed on in the world, Received up in glory.

1 Timothy 3:16 

Jesus Is Exalted

Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.

Acts 2:33

Jesus Is Risen

He is not here, but is risen! Remember how He spoke to you when He was still in Galilee, 7 saying, ‘The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.’ ”

Luke 24:6-7

Jesus Is Harmless

 

For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens;

Hebrews 7:26


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What Is The New Birth | Regeneration | Being Born Again – Spiritual Reading

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What Is The New Birth | Regeneration | Being Born Again – Spiritual Reading.



Many speak of the New Birth or of Regeneration without any definite conception of just what the New Birth is, and so are never sure whether they themselves have been born again or not.


As plain and clear a definition of the New Birth as we can find in the Word of God is given in 2 Pet. 1:4, “Whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.” 


From these words of Peter it is evident that the New Birth is the impartation to the one who is born again, of a new nature, God’s own nature. By being born again we become actual partakers of the Divine nature. We are all born into this world with a corrupted intellectual and moral nature.


The natural man, or unregenerate man, is intellectually blind, blind to the truth of God, “the things of the Spirit” he cannot see or receive. “They are foolishness unto him, and he cannot know them” (1 Cor. 2:14). His affections are corrupt, he loves the things he ought to hate and hates the things he ought to love.


A definite description of the affections and tastes and desires of the unregenerate man is found in Gal. 5:19, 20, 21. He is also perverse in his will, as Paul puts it in Rom. 8:7, “The mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be.” This state of intellectual spiritual blindness and moral corruption is the condition of every unregenerate man.


No matter how cultured or refined or moral he may be outwardly, his inner life is radically wrong. In the New Birth God imparts to the one who is born again His own wise and holy nature, a nature that thinks as God thinks (“He is renewed in knowledge after the image of him that created him”Col. 3:10); he feels as God feels, loves the things that God loves, hates the things that God hates, wills as God wills (1 John 3:14; 4:7, 8).


It is evident then that regeneration is a deep thorough-going change in the deepest springs of thought, feeling and action. A change so thorough-going that Paul says in 2 Cor. 5:17, “If any man is in Christ, he is a new creature (more exactly, Creation): the old things are passed away; behold they are become new.” 


To use the inspired language of the Apostle John, regeneration is a passing “out of death into life.” John says in 1 John 3:14, “We know that we have passed out of death into life.” Until we are thus born again we are in a condition of moral and spiritual death. When we are born again we are “quickened” (or made alive), we who “were dead through our trespasses and sins.” (Eph. 2:1).


There is a profound contrast between regeneration and mere conversion. Conversion is an outward thing, a turning around. One is faced the wrong way, faced away from God; he turns around and faces toward God. That is conversion. But regeneration is not a mere outward change, but a thorough-going change in the deepest depths of one’s being, that leads to a genuine conversion or genuine outward change.


Many an apparently thorough conversion is a temporary thing because it did not go deep enough, but regeneration is a permanent thing. When God imparts His nature to a man, that nature abides in the man. When he is born again he cannot be unborn, or as John puts it in 1 John 3:9, “Whosoever is begotten of God doth no sin, because his (God’s) seed abideth in him.” A man may be converted a thousand times, he can be regenerated but once.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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1. The first of these results is found in:


 1 Cor. 6:19, where we read: “Know ye not that your body is a temple of the Holy Ghost which is in you, which ye have from God?” These words were spoken to believers, to regenerated men, and they plainly tell us that when one is born again, the Holy Spirit comes to take up His permanent dwelling in the man and that the man who is born again thus becomes a temple of the Holy Spirit. It is true that we may not always be conscious of this indwelling of the Holy Spirit, nevertheless He dwells in us.


2. The second result of the New Birth is found in:


 Rom. 8:2-4, where we read: “For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and as an offering for sin, condemned sin in the flesh: that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” 


In the 7th chapter of Romans, we have a picture of the man who is awakened by the law of God which he approves after the inward man, which he sees “is holy and just and good,” which he tries to keep in his own strength, but utterly fails to keep, until at last he comes to an end of himself and is filled with despair of ever being able to keep the law of God outside of him, because of the law of sin and death inside him, which law of sin and death says, “the good which you would do you cannot do, and the evil which you hate and would not do, you must keep on doing.”


When a man is thus brought to a consciousness of his own utter helplessness and turns to God and accepts Jesus Christ, the Holy Spirit, whom Jesus Christ gives to him who dwells in him, sets him free from this law of sin and death so that by the power of the indwelling Spirit he is enabled to obey the law of God and to get the victory over the evil things that he would not do and to do the things which he would do.


Whereas in a man merely awakened by the law of God, “the law of sin and death” gets a perpetual victory, in a regenerate man, the “law of the Spirit of life in Christ Jesus” gets the perpetual victory. Doubtless many of you here to-day are still struggling to keep the law of God and utterly failing in your attempt to do so.


What you need is to be born again, and thus have the Holy Spirit come to dwell in you, and then to walk by the Spirit, and by the power of this indwelling Spirit to get victory every day and hour over the law of sin and death that wars in your members against the law of God.


3. The third result of the New Birth is found in:


 Rom. 12:2, where we read, “And be not fashioned according to this world: but be ye transformed by the renewing of your mind.” From this it appears that the third result of the New Birth is in outward transformation of our lives by the inward renewing of our minds so that we no longer are fashioned according to this world.


Of course the regenerated man does not at once manifest perfectly that of which he has the germ in himself. He begins the new life just as we begin our natural lives, as a babe, and he must grow. As Peter puts it in 1 Pet. 2:2, we must “As new born babes, desire the sincere milk of the word, that we may grow thereby.” 


This new life must be fed and developed. It is irrational, and unwarranted by the Word of God, to expect one who has just been born again, and who is consequently a babe in Christ, to be as perfect in character as one who was born years ago and who has grown to maturity. But the moment we are born again [we receive in germ all the moral perfection that is to be ours when this germ is fully developed within us and comes to its perfect manifestation.


4. The fourth result of the New Birth we find in:


1 John 5:1, “Whosoever believeth that Jesus is the Christ is begotten of God.” The fourth result of being born again is that the regenerated man believes that Jesus is the Christ. Of course this faith that comes from the New Birth is a real faith. The faith that John here speaks of is not a faith that is a mere opinion, but that real faith that Jesus is the anointed of God that leads us to enthrone Jesus as King in our lives.


If you are not making Jesus King in your heart and life you have not been born again. But if you are making Jesus King in your heart and life and absolute ruler of your thoughts and conduct, then you are born again, for “Whosoever believeth that Jesus is Christ is begotten of God.”


5. The fifth result of being born again we find three verses further down in this same chapter:


1 John 5:4: “For whatsoever is begotten of God overcometh the world.” The fifth result of being born of God is that the one thus born again overcomes the world. The world is at variance with God, “The whole world lieth in the Evil One” (1 John 5:19). It is under the dominion of the Evil One, ruled by his ambitions and ideas.


The world is at variance with God in its commercial life, social life, domestic life, and all the phases of intellectual life and educational life, and is constantly [exercising a power over each of us to draw us into disobedience to God (see 1 John 5:3); but the one born of God by the power of the faith that comes through being born again, gets the victory over the world. He gets the victory over the world’s ideas, purposes, plans, ambitions. He gets the victory over the world in his personal life, domestic life, commercial life, political life, intellectual life every day.


6. The sixth result of being born of God is found in:


1 John 3:9, R. V.“Whosoever is begotten of God doeth no sin; because his (i.e., God’s) seed abideth in him: and he cannot sin (rather, cannot be sinning), because he is begotten of God.” The sixth result, then, of being born of God is that in the one born of God the seed of God remains; and, therefore, the one born of God is not making a practice of sin. 


Some one will ask, just what does this mean? It means exactly what it says, if we look carefully at the exact force of the words used and give due emphasis to the tense of the verbs used. First of all, let us look at the exact force of the word translated “Sin.” What does sin mean? John himself has been careful to define it in the verse itself and in the context in which our verse is found.


The first thing that is evident from 1 John 3:9 is that sin is a something done, not merely a something left undone, and not merely sinful thoughts and desires. What kind of a something done it is defined five verses back in verse 4. “Everyone that doeth sin doeth also lawlessness; and sin is lawlessness.” 


Sin here by John’s own definition (and we have no right to bring the definition of any one else into the verse we are studying) is “lawlessness,” i.e., such acts as reveal conscious disregard for the will of God as revealed in His word. So we see that sin, as used here, means, a conscious intentional violation of the law of God.


The regenerate man will not be doing that which he knows to be contrary to the will of God. He may do that which is contrary to God’s will, but which he does not know to be contrary to God’s will. It is not therefore “lawlessness.” Perhaps he ought to have known that it was contrary to God’s will and when he is led to see that it is, he will confess his guilt to God.


Furthermore, we should note the tense of the verb used in this verse. It is the present tense which denotes progressive or continuous action. A literal translation of the passage would be, “Everyone begotten out of God, sin is not doing, because His (God’s) seed in him is remaining; and he cannot be sinning, because out of God he is begotten.”


It is not taught here that one born of God never sins in a single act, but it is taught that he is not going on sinning, not making a practice of sin. Of what he is making a practice appears in 1 John 2:29, “If ye know that he is righteous, ye know that everyone also that doeth righteousness is begotten of him.” 


The result, then, of being born again is that the one begotten again does not go on consciously day after day [doing that which he knows to be contrary to the will of God, but he does make a practice of “doing righteousness,” i.e., doing that which is conformed to the will of God as revealed in His Word. The new nature imparted in regeneration renders the continuous practice of sin impossible and renders the practice of righteousness inevitable.


7. The seventh result of the New Birth is found in:


1 John 3:14, R. V.“We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death.” The seventh result of being born again is that we love the brethren. We should note carefully what the thought of “love” is as brought out in the context. It is not love as a mere sentiment.


It is love in that higher and deeper sense of a desire for and delight in the welfare of others, the sort of love that leads us to make sacrifices for those we love, or as we read further down in this same chapter, verses 16-18, “Hereby know we the love of God, because he laid down his life for us and we ought to lay down our lives for the brethren. But whoso hath this world’s goods, and behold his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him? My little children, let us not love in word neither with the tongue; but in deed and truth.” 


This makes it very evident that what the Holy Spirit here means by love is not a mere affection or fondness for others, not a mere delight in their society; it means that deep and genuine interest in [their welfare that leads us to go down into our pockets when they are in need and supply their need; it leads us to sacrifice our own interest for the sake of their interests even to the point of laying down our lives for them. 


The objects of this love are “the brethren,” i.e., all those who are begotten of God, as we read in 1 John 5:1, “Whosoever believeth that Jesus is the Christ is begotten of God: and whosoever loveth him that begat loveth him also that is begotten of him.” 


Any man who is born again will love every other man who is begotten of God. The other one who is begotten of God may be an American or a German, or an Englishman, or a negro, or a Chinaman, or an Indian. He may be educated or uneducated; but he is a child of God and a brother, and as such if you are born of God, he will be the object of your love. This is a searching test of whether or not one is born of God.


8. The final result of being born of God that we will consider this morning is found in:


2 Cor. 5:17, R. V.“Wherefore if any man is in Christ, he is a new creature (creation): the old things are passed away, behold, they are become new.” 


The ninth result of being born again, including all the other results that we have been considering, is that in the regenerate man, old things are passed away, they are become new. In the place of the old ideas, old affection, old purposes, old choices, are new ideas, new affections, new purposes, new choices.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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For just a few moments let us look at the necessity of the New Birth. This is set forth in one of our texts and in the verses following, 1 John 3:5, 6: “Verily, Verily, I say unto you, except a man be born of water and the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is Spirit.” 


We see here that the New Birth is a universal necessity, and we see why it is a necessity. The words translated, “Except a man be born,” etc. more literally translated would be, “If any man be not born out of water and Spirit, he cannot enter into the kingdom of God.”


And why he cannot enter into the Kingdom of God the following verse says, and that is because all that one gets by natural generation is “Flesh” and the Kingdom of God is spiritual, and, therefore, to enter it one must be born of the Spirit. No matter how refined and intelligent our ancestry, no matter how godly our fathers and mothers may have been, we do not get the Holy Spirit from them.


All we get is “flesh.” It may be refined flesh, moral flesh, upright and very attractive flesh, but it is flesh; and “they that are in the flesh cannot please God,” nor “inherit the kingdom of God.” The flesh is incapable of improvement. No more “can the Ethiopian change his skin, or the leopard his spots” than can a man who is unregenerate attain to a life pleasing to God. (See Jer. 13:23.) He must be born again. 


The necessity is also absolute and imperative, so absolute and imperative that Jesus said to Nicodemus, though he was a man of most exemplary morality, a man of high moral and spiritual education, a teacher of Israel, a leader in the religious life of Israel, “You must be born again.” (John 3:7.) Nothing else will take the place of the New Birth.


Men are trying to substitute education, morality, religion, orthodoxy, baptism, outward reform, “new thought,” “theosophy” or the knowledge of God, and other such things, for the New Birth; but none of these, or all of them together, are sufficient, you must be born again. There is absolutely no exception to this rule. As Jesus says in John 3:3, “Verily, verily, I say unto thee, except any man be born from above, he cannot see the kingdom of God.”


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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Turn first, please, to II Tim. 2:8, “Remember that Jesus Christ of the seed of David, was raised from the dead, according to my gospel.” Here Paul explicitly declares that Jesus Christ was raised from the dead according to the gospel which he preached. Now what was raised? Certainly not His soul. That did not die. Turning to Acts 2:27-31, we find that the soul of the Lord Jesus went into Hades, the abode of the dead.


These are Peter’s words, spoken on the day of Pentecost, there recorded, “Because thou wilt not leave my soul unto Hades, neither wilt thou give thy holy one to see corruption (i.e., in His body). Thou madest known unto me the ways of life; thou shalt make me full of gladness with thy countenance. Brethren, I may say unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day. Being therefore a prophet, and knowing that God has sworn with an oath to him that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he foreseeing this spake of the resurrection of Christ, that neither was he left unto Hades, nor did his flesh see corruption. This Jesus did God raise up, whereof we all are witnesses.” 


Peter here declares that the soul of Jesus went to Hades and that it was “His flesh,” i.e., His body, that was kept from corruption and afterwards raised. Turning now to I Cor. 15:3, 4, we read these words of Paul: “For we delivered unto you first of all that which also I received, how that Christ died for our sins according to the scriptures; and that he was buried; and that he hath been raised on the third day according to the scriptures.” 


Paul here declares that Jesus Christ died and was buried and was raised. What was raised? Paul says, that that which “was buried” was raised. But what was buried? Not the soul of the Lord Jesus, but His body. Peter makes this even plainer, if possible, in I Pet. 3:18-20: “Because Christ also suffered for our sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but quickened in the spirit; in which also he went and preached to the spirits in prison; which aforetime were disobedient, when the longsuffering of God waited in the days of Noah.” 


These words clearly mean that it was the body of Jesus that was put to death, but that the spirit still lived and went into Hades; so it was the body that was raised and to which the spirit that had not died or become unconscious came back. I Cor. 15:12-19 removes all possibility of doubt on this point on the part of any man who goes to the Bible to find out what it actually teaches and not merely to see how he can twist and distort it to fit it into his own preconceived opinions.


Paul’s Spirit-given words here read, “Now if Christ be preached that he hath been raised from the dead, how say some among you that there is no resurrection of the dead? (Mark, not no immortality of the soul, but no resurrection of the dead.) But if there is no resurrection of the dead neither hath Christ been raised: and if Christ hath not been raised, then is our preaching vain, your faith also is vain. Yea, and we are found false witnesses of God; because we witness of God that he raised up Christ: whom he raised not up if so be that the dead are not raised. For if the dead are not raised neither hath Christ been raised: and if Christ hath not been raised, your faith is vain, ye are yet in your sins. Then they also that have fallen asleep in Christ have perished. If in this life only we have hoped in Christ, we are of all men most pitiable.” 


There is no honest mistaking the plain meaning of these words: by the “resurrection of the dead” Paul plainly means a resurrection of the body; and in the whole chapter, beyond an honest doubt, he is not talking about the immortality of the soul, but the resurrection of the body. The whole argument turns on that, and Paul here clearly says if the body of Jesus was not raised, then the whole Christian system is a sham and our faith vain and that we Christians of all men are most to be pitied.


For if the body of Jesus was not raised, and if our bodies are not to be raised, then we Christians are making tremendous sacrifices for a lie. Paul says further that if our bodies are not to be raised, then Christ’s body has not been raised and Christianity is a humbug. Christianity as taught in the New Testament stands or falls with the resurrection of the body of Jesus and the resurrection of our bodies.


There is no room in this argument of Paul’s for “Pastor” Russell’s doctrine, that the resurrection of Jesus Christ was not a resurrection of the body that was laid in the grave, the body that was crucified, and that the body of Jesus Christ, the body that was laid in the sepulchre, was carried away and preserved somewhere, or else dissolved into gases. Paul says here, if the body that was laid in the sepulchre was not raised, “then is our preaching vain” and your “faith also is vain.”


In Luke 24:5, 6, the angels at the tomb from which the body of Jesus had disappeared are recorded as saying to the women who were seeking the body of Jesus to embalm it, “Why seek ye the living among the dead? He is not here but is risen.” Now what were the women seeking? The body of Jesus to embalm it, and the angels say that what they were seeking was not there but was risen, had been raised.


Furthermore, in the remainder of the 6th verse and verse 7, they say:“Remember how he spake unto you when he was yet in Galilee, saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again.” Here they told the women plainly that what was crucified, which of course was the body of Jesus, was raised. If the actual, literal body of Jesus had not been raised, then these angels were liars.


Do you believe that? These are only a few of the very many passages in which it is very clearly taught that the very body of Jesus was raised from the dead. The body of Jesus was raised from the dead and our bodies shall be raised from the dead, else Christianity is a lie from start to finish.


But Christ was raised from the dead and we shall be raised. Or, as Paul puts it in the 20th verse of this same chapter, “But now hath Christ been raised from the dead, the first fruits of them that are asleep.” Our resurrection, the resurrection of our bodies, will be the harvest that follows the resurrection of the body of Christ, which was “the first fruits.”


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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What Will Be The Character Of Our Resurrection Bodies – Spiritual Reading.



1. First of all, we know that the body which is raised will not be exactly the same body that it was when it was laid in the grave.


This appears from I Cor. 15:35-38: “But some will say, how are the dead raised? And with what manner of body do they come? Thou foolish one, that which thou thyself sowest is not quickened, except it die: and that which thou sowest, thou sowest not in the body that shall be, but a bare grain, it may chance of wheat, or of some other kind; but God giveth it a body even as it pleased him, and to each seed a body of its own.” 


Here we are told that our bodies when they are raised will not be exactly the same as our bodies when they are buried, any more than the wheat that springs from the kernel of wheat that is planted is the same as the kernel that was planted. But just as what grows from the seed comes from the seed and bears the most intimate relation to the seed, so our resurrection bodies come from the body that is buried and bear the most intimate relation to it.


The resurrection body is the outcome of the body that is buried. It is the old body quickened and transformed; or, as Paul puts it in Phil. 3:20, 21: “Jesus Christ . . . shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.”


2. The next thing that the Bible teaches about our resurrection bodies is that they are like the glorified body of Jesus Christ.


This appears from the verses just quoted, Phil. 3:20, 21: “The Lord Jesus Christ . . . shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the work whereby he is able even to subject all things unto himself.” 


Christ’s resurrection body was not the same body that was laid in the sepulchre. It was the old body transformed and delivered from the limitations of the body that He had while living here among men, and new qualities imparted to it, and our bodies will also be transformed into the likeness of this glorious body of Christ and thus delivered from the limitations to which they are subjected now, and new qualities imparted to them.


It will be a transformed body; the character of its transformation is indicated by the transformation that took place in the body of Jesus Christ. Some suggestion as to what that transformed body of Jesus Christ was like is found in that anticipation of His resurrection which was seen by Peter, James and John on the mount of transfiguration.


Matthew in his description of the appearance of Jesus at His transfiguration, tells us that “His face did shine as the sun, and his garments [became white as the light” (Matt. 17:2). Luke tells us that “the fashion of his countenance was altered and His raiment became white and dazzling” (Luke 9:29). Mark tells us that “He was transfigured before them: and his garments became glistering, exceeding white; so as no fuller on earth can whiten them” (Mark 9:2, 3).


3. The next thing that we are told about our resurrection bodies is that they will not be flesh and blood.


In I Cor. 15:50, 51 we read, “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God.” Paul is here talking about our resurrection bodies. It is in the resurrection chapter he says this, and he distinctly tells us that our resurrection bodies will not be “flesh and blood.”


4. But while our resurrection bodies will not be “flesh and blood,” they will have “flesh and bones.” 


This appears from what our Lord Himself says about His own resurrection body in Luke 24:39. Here we read that Jesus said: “See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones as ye behold me having.” 


As our resurrection bodies are to be transformed into the likeness of His, we also must have “flesh and bones” in our resurrection bodies. Some have fancied that they saw a contradiction between what our Lord says here and what Paul says in the passage quoted above (I Cor.15:50, 51), but there is no contradiction. “Flesh” we shall have, but not “flesh and blood,” i.e., not flesh, the animating principle of which is blood.


The question arises, What takes the place of the blood in our resurrection bodies? The answer seems to be that in the present life, “blood is the life” of the natural body, but in the life to come our bodies are to be, as we are told elsewhere in this same chapter, “spiritual bodies,” i.e., bodies, the animating principle of which is the Spirit of God, not our own blood. Our not having “blood” in our resurrection bodies involves many great and glorious possibilities, upon which we cannot dwell now.


5. In the fifth place (and closely connected with 3 and 4), our resurrection bodies will be incorruptible.


We read in I Cor. 15:42: “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption.” The thought of this word “incorruption” is that the body is not subject to decay, it is imperishable.


Our present bodies are decaying all the time. We are perishing every day and every minute. My present body is disintegrating while I talk to you. But the bodies that we shall receive in the resurrection will be absolutely free from the liability to corruption or decay. They cannot disintegrate or suffer decay or deterioration of any kind.


6. The next thing that we are taught about the resurrection body is that it is a glorious body.


This comes out in the first part of the following verse, I Cor. 15:43, “It is sown in dishonour; it is raised in glory.” Some idea of the glory, the [glorious beauty, of that body is suggested by the representation of our glorified Lord that we have in Rev. 1:13-17: “And in the midst of the candlesticks one like unto the Son of man, clothed with a garment down to the foot and girt about the breasts with a golden girdle. And his head and his hair were white as white wool, white as snow, and his eyes were as a flame of fire and his feet like unto burnished brass, as if it had been refined in a furnace, and his voice as the voice of many waters. And he had in his right hand seven stars: and out of his mouth proceeded a sharp two-edged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as one dead, and he laid his right hand upon me saying, Fear not; I am the first and the last.” Our resurrection bodies will be like that.


7. Furthermore, our resurrection bodies will be powerful.


Or as we read in the last half of this same verse (1 Cor. 15:43), “It is sown in weakness, it is raised in power.” Then all our weariness and weakness will be forever at an end. In our present bodies our bodies are oftentimes a hindrance to our highest aspirations, they thwart the carrying out of our loftiest purposes, we cannot put into execution our loftiest purposes, “the spirit is willing but the flesh is weak.” But in our resurrection bodies the body will be able to accomplish all that the spirit purposes. The redeemed body will be a perfect counterpart of the [redeemed spirit that inhabits it. No deafness, dimsightedness nor blindness, no tired hands and feet, no maimed soldier boys coming home from the war.


8. It will be a heavenly body. 


This appears from the 47th to the 49th verses of this same chapter. “The first man is of (literally, out ofthe earth, earthy: the second man is of (literally, out ofheaven: as is the earth, such are they also that are earthy: and as is the heavenly such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.” The thought plainly is that our present bodies are of an earthly origin and an earthly character, but that the transformed body will be of a heavenly character.


Paul explains it at length in 2 Cor. 5:1-4 where he says, “For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. For verily in this (i.e., in this present earthly house, earthy body) we groan, longing to be clothed upon with our habitation which is from heaven (i.e., our heavenly body): if so be that being clothed we shall not be found naked. For indeed we that are in this tabernacle (i.e., in the present earthy body) groan, being burdened; not for that we would be unclothed, but that we would be clothed upon (i.e., with our heavenly body), that what is mortal may be swallowed up of life.”


9. Our transformed bodies will be luminous, shining, dazzling, bright like the sun. 


This is seen in many passages. For example, Matt. 13:43, “Then shall the righteous shine forth as the sun in the kingdom of their Father.” This is to be taken literally for it is in the interpretation of the parable and not in the parable. This suggests what we have already seen about the transfigured body of Jesus in Matt. 17:2, where we are told that “His face did shine as the sun, and his garments became white as the light.” We have the same thought also in the Old Testament in Dan. 12:3, where we are told, “And they that are wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.” 


They shall shine literally as well as figuratively. Some suggestion of what the luminous glory of our faces and forms in our resurrection bodies will be is seen in the light that Paul tells us that he saw beaming from the person of Jesus when the glorified Jesus met him on the Damascus road. In Paul’s description of what he saw on that occasion, as given in Acts 26:12, 13, we read, “Whereupon as I journeyed to Damascus with the authority and commission of the chief priests, at midday, O king, I saw on the way a light from heaven, above the brightness of the sun, shining around about me and them that journeyed with me.” The light that Saul saw, as is evident from the whole account, was the light that shone from the person of our glorified Lord, [and in our resurrection bodies we shall be like Him.


10. Three interesting facts regarding our resurrection bodies are stated in Matt. 22:30 and Luke 20:35, 36.


In Matt. 22:30 we read: “For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven.” In Luke 20:35, 36 we read: “But they that are counted worthy to attain to that world, and the resurrection of the dead, neither marry, nor are given in marriage: for neither can they die any more: for they are equal unto the angels; and are sons of God, being sons of the resurrection.” Taking these two passages together, we learn that our resurrection bodies are like the angels, that we do not marry in our resurrection bodies and that these bodies cannot die any more.


11. Though all these resurrection bodies are glorious, they differ from one another, each one having its own peculiar glory. 


This appears from 1 Cor. 15:41, 42: “There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection from the dead.” Glorious as all our bodies shall be, there will be no tiresome uniformity even of glory in the world of resurrection bodies. Each body will have its own peculiar glory.


12. Let us say finally in regard to the character of our resurrection body, that the resurrection of our body will be the consummation of our adoption, i.e., of our placing as sons, our manifestations as sons of God.


In Rom. 8:23 we read: “We, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption (i.e., our placing as sons), to wit, the redemption of our body.” 


The resurrection body will be the consummation of our placing as sons, i.e., in the resurrection body it will be outwardly manifested that we are sons of God. Before His incarnation Christ was “in the form of God.” (Phil. 2:6), i.e., in the visible appearance of God. So shall we also be in the resurrection, for our bodies shall be like His.


This throws light upon what Paul meant when he said in Col. 3:4: “When Christ, who is our life, shall be manifested, then shall we also with him be manifested in glory.” And also it throws light on what John meant when he says in I John 3:2, R. V.“Beloved, now are we the children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him as he is.”


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



Tikva


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When Will The Resurrection Of The Body Take Place – Spiritual Reading.



There remains but one question to be considered and we can deal with that very briefly. That question is, when will the resurrection of the body take place? This question is plainly answered time and again in the Bible. For example, it is answered in Phil. 3:20, 21: “For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: Who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.” 


Here it is plainly declared that the transformation of our bodies into the likeness of the glorious body of Christ will take place when the Lord Jesus whom we are awaiting shall appear from heaven. The same thought is given in I Thess.4:16, 17: “For the Lord Himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; then we which are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” 


The question will arise in some of our minds, what about us in the meantime if we chance to die before the coming of the Lord? This question also is plainly answered in II Cor. 5:1-8: “For we know that if the earthly house of our tabernacle (our present bodies) be dissolved (die and decay) we have a building from God, a house not made with hands (our resurrection body that we are to get at the coming of the Lord), eternal, in the heavens. For verily in this (i.e., while living in this present body) we groan, longing to be clothed upon with our habitation which is from heaven (our resurrection body) if so be that being clothed we shall not be found naked.


For indeed we that are in this tabernacle (this present earthy body) do groan, being burdened; not for that we would be unclothed (i.e., not that we would merely get rid of our present bodies), but that we would be clothed upon (i.e., that we would receive our resurrection bodies) that what is mortal may be swallowed up of life. Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit (i.e., the Holy Ghost, whom we have received as the earnest of the full redemption in our resurrection bodies which are to be obtained at the coming of the Lord). 


Being therefore always of good courage and knowing that, whilst we are at home in the body (i.e., while we are still in our earthly life in this present earthly body) we are absent from the Lord (for we walk by faith not by sight); we are of good courage, I say, and are willing rather to be absent from the body (i.e., to have our present earthly body die even before we get our resurrection bodies, which we shall not get until the return of the Lord), and to be at home with the Lord.” 


The teaching of this plainly is that if we die before the return of the Lord and therefore before we obtain our resurrection body, our spirits are unclothed, i.e., they are unclothed from this present body and not yet clothed upon with the resurrection body, but that we are “at home with the Lord” in conscious blessedness, in a condition that is far better than that that we are in in this present life (see Phil. 1:23, R. V.), but not so perfect as that condition which shall be when our redeemed spirits are clothed upon with our resurrection bodies. 


It will be at the return of the Lord Jesus that we get our full redemption. That is one reason why “we wait” (literally, assiduously wait) for Him (Phil. 3:20, 21, see Greek). That is one reason why we long for the return of the Lord. There are many reasons why we long for the return of our Lord. All the great problems that are confronting us at this present time in national and international life, in social, commercial and political life, will be solved when He comes, and will never be solved until He comes; and for these reasons we long for Him.


But we long for Him also because while this present body serves many a useful purpose for the redeemed spirit that inhabits it, it is often a hindrance. It is often subject to aches and pains, to frailties, and it is a constant temptation to folly. But when our Lord Jesus comes again He will transform this present body of our humiliation into the likeness of His own glorious body and at that time we shall know what “full salvation” means, when we shall shine forth as the sun in the kingdom of our Father.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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What Is The Existence, Nature, Character, Work And Destiny Of The Devil – Spiritual Reading.



1 John 3:8: “The Devil Sinneth.” The Bible doctrine concerning the Devil, his Existence, Nature, Character, Work and Destiny is a fundamental doctrine of the Christian faith, and is of vital importance. The teaching of the Bible on this subject is not a mere matter of theory or dogma. It is a matter of most practical every day importance.


Experience shows that if men are in error in regard to this subject, they are pretty sure to be in error on other questions that are fundamental. When men and women begin to question the existence of a personal Devil it is pretty sure that before long they will be questioning a good many other things regarding which a true child of God should have no questions. Doubt of the existence of a personal Devil is widespread to-day.


Many preachers in supposedly orthodox pulpits do not hesitate to say, “I do not believe in the existence of a personal Devil.” Denial of the existence of a personal Devil is one of the main points in the system which is so widespread to-day, and which is doing so much evil, that with considerable reason it has been called “The Devil’s Masterpiece”—Christian Science.


A well-known and popular pastor in this city some months ago proclaimed to his people that he was going to preach to them a gospel “without an atonement of blood, without an infallible Bible, without hell, and without a personal Devil.” If he does preach to them a system of doctrine without any of these he will preach some other system of doctrine than that which is contained in the book, which our Lord Jesus Christ has endorsed as the Word of God, i.e., the Bible.


He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. 

1 John 3:8

You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. 

John 8:44

Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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What Is Sanctification And Being Set Apart – Spiritual Reading.



In the first place let me make it clear that, Sanctification is not the “Baptism with the Holy Spirit.” The two are constantly confused. There is an intimate relation between the two, but they are not at all one and the same thing; and only confusion and misconception can arise from confounding two experiences which God keeps separate. That Sanctification is not the baptism with the Holy Spirit and that the baptism with the Holy Spirit is not Sanctification, will become clear as we proceed and find out from a study of the Bible just what Sanctification is.


In the second place, let me say that Sanctification is not the eradication of the carnal nature. We will see this when we come to examine God’s definition of Sanctification; for God has very clearly defined what Sanctification is and when it takes place. Those who teach “the eradication of the carnal nature” are grasping after a great and precious truth, but they have expressed that truth in a very inaccurate, unfortunate, and unscriptural way, and this way of stating it leads to grave misapprehensions and errors and abuses.


The whole controversy about “the eradication of the carnal nature” arises from a misapprehension and from using terms for which there is no warrant in the Bible. The Bible nowhere speaks about “the carnal nature,” and so certainly not about “the eradication of the carnal nature.” There is such a thing as a carnal nature, but it is not a material thing, not a substance, not a something that can be eradicated as you pull a tooth or remove the vermiform appendix. “A carnal nature” is a nature controlled by the flesh. Certainly it is a believer’s privilege not to have his nature governed by the flesh.


Our nature should be and may be under the control of the Holy Spirit, and then it is not a carnal nature; but one nature has not been eradicated and another nature put in its place, but our nature is taken out from under the control of the flesh and put under the control of the Holy Spirit. Furthermore, while it is our privilege to have our nature under the control of the Holy Spirit and delivered from the control of the flesh, we still have “the flesh,” and shall have the flesh as long as we are in this body.


But if we “walk by the Spirit” we do not “fulfil the lusts of the flesh” (Gal. 5:16). The 8th chapter of Romans describes the life of victory, just as the 7thchapter, 9-24 verse describes the life of defeat, when men are “carnal, sold under sin,” but it is in the 8th chapter where life “in the Spirit” is described (Rom. 8:9) that we are told that we still have the flesh, but that it is our privilege not to “live after the flesh,” but “by the Spirit,” to “put to death the deeds of the body.” So we see that the body is there, but in the power of the Spirit we do, day by day and (if we live up to our privilege) every day and every hour and every minute, continuously “put to death the deeds of the body.”


So much as to what Sanctification is not. We will see exactly what it is if we look at God’s definition of Sanctification. We shall find that the word Sanctification is used in the Bible in a two-fold sense.


The first meaning of Sanctification we will find in Lev. 8:10-12, “And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. And he sprinkled thereof upon the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to sanctify them. And he poured of the anointing oil upon Aaron’s head and anointed him to sanctify him.” 


Now it is perfectly clear in this passage that to sanctify means to separate or set [apart for God, and that Sanctification is the process of setting apart or state of being set apart for God. The word Sanctify is used in this sense over and over again.


Another illustration is Lev. 27:14, 17. “And when a man shall sanctify his house to be holy unto God, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand . . . and if a man shall sanctify unto Jehovah part of a field of his possession, then the estimation shall be according to the sowing thereof.” 


Here again it is plain that to sanctify means to separate or set apart for God, and that Sanctification is the process of setting apart or state of being set apart for God. Still another illustration of this same use of the word sanctify is found in Num.8:17, “For all the firstborn among the children of Israel are mine, both man and beast: on the day that I smote all the firstborn in the land of Egypt I sanctified them for myself.” 


This, of course, does not mean that God, at the time that He smote the firstborn in Egypt, eradicated the carnal nature from the first-born of Israel. It does mean that He set apart all the first-born to be peculiarly His own. Another very suggestive illustration of the same usage of the word is found in the case of Jeremiah as stated by himself in Jer. 1:4, 5, “Now the word of Jehovah came unto me saying, before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee: I have appointed thee a prophet unto the nations.” 


This plainly means that before his birth God set Jeremiah apart for Himself. There would still be much imperfection and infirmity in him, but he was set apart for God. Another suggestive illustration of the same use of the word Sanctify is found in Matt. 23:27, in the words of our Lord Jesus Himself: “Ye fools and blind; for which is greater, the gold, or the temple that hath sanctified the gold?” 


But perhaps the most striking illustration of all is in what our Lord says about His own sanctification in John 17:19, “And for their sakes I sanctify myself, that they themselves also may be sanctified in truth.” Here the plain meaning is that our Lord Jesus set Himself apart for this work for God and He did it in order that believers might be set apart for God “in truth,” or “in the truth.”


This is the most frequent use of the word sanctify. There are numerous illustrations of it in the Bible. So to sanctify means to separate or set apart for God; and Sanctification is the process of setting apart or the state of being set apart for God. This is the primary meaning of the words.


But the word as used in the Bible has also a secondary signification closely related to this primary meaning. An illustration of this secondary meaning will be found in II Chron. 29:5, “Hear me, ye Levites; now sanctify yourselves, and sanctify the house of Jehovah, the God of your fathers, and carry forth the filthiness out of the holy place.” 


Bearing in mind the “parallelism” [which is the chief characteristic of Hebrew poetry, it is plain that to sanctify here is synonymous with the “Carry forth the filthiness out of the holy places” found in the last part of the verse. So to sanctify here means to separate from ceremonial or moral defilement, to cleanse; and Sanctification is the process of separating, or state of being separated from ceremonial or moral defilement.


The same use of the word is found in Lev. 11:44, “For I am Jehovah thy God: sanctify yourselves therefore, and be ye holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that moveth upon the earth.” Here again it is clear that “sanctify yourselves” is synonymous with “be ye holy” and is contrasted with “defile yourselves” and means to separate from ceremonial or moral defilement, to cleanse; and Sanctification is the process of separating or state of being separated from ceremonial or moral defilement.


The same meaning of sanctification is found in the New Testament in I Thess. 5:23, “And the God of Peace, Himself sanctify you wholly and may your Spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.” Here we see the close relation between entire sanctification and preserving wholly, without blame, and to sanctify here clearly means to separate from moral defilement, and sanctification here again is the process of separating or state of being separated from moral defilement.


The same thing is evident [from the 4th chapter of this same epistle in the 7th verse (I Thess. 4:7), “For God called us not for uncleanness, but in sanctification.” Our “Sanctification” is here set in direct contrast with “uncleanness,” and hence it is evident that sanctification here means the state of being separated from all moral defilement. The same thing is evident from the 3rd verse of this same chapter, “For this is the will of God, even your sanctification, that ye abstain from fornication.” 


Here again it is evident that Sanctification means separation from impurity or moral defilement. The two meanings, then, of Sanctification are: the process of separating or setting apart, or state of being separated or set apart, for God; and the process of separating or state of being separated from ceremonial or moral defilement. These two meanings of the word are closely allied—one cannot be truly separated to God without being separated from sin.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



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1. The first part of the answer is found in our text of this chapter: 


I Thess. 5:23, “And the God of Peace himself sanctify you wholly and may your Spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.” It appears from this verse that God sanctifies men, and Sanctification is God’s work. Both the separation of men from sin and their separation unto God, is God’s work. As it was God who in the old dispensation set apart the first-born of Israel unto Himself, so it is God who in the new dispensation sets apart the believer unto Himself and separates him from sin. Sanctification is primarily not our work but God’s.


2. The second part of the answer is found in: 


Eph. 5:25, 26, “Husbands love your wives, even as Christ also loved the church, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water by the word.” Here we are taught that Christ sanctifies the church and that Sanctification is Christ’s work. The question, of course, arises, in what sense does Christ sanctify the church. The answer is found in Heb. 10:10, “By which will we have been sanctified through the offering of the body of Jesus Christ once for all.” 


Here it appears that Jesus Christ sanctifies the church by giving Himself up a sacrifice for it. By thus giving Himself up for it as a sacrifice Christ sets the Church apart for God. Just as the blood of the Passover Lamb in the 11th and 12th chapters of Exodus set a difference between Israel and the Egyptians, so our Lord Jesus by the offering of His own body has forever put a difference between the believer in Himself and the world, and has forever set every believer apart for God. The Cross of Christ stands between the [believer and the world. The shed blood of Christ separates the believer from the world, purchases him to God and thus makes him to belong to God.


3. The third part of the answer to the question, how men are sanctified, is found in:


 2 Thess. 2:13 and in other passages, “But we are bound to give thanks always to God for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation through sanctification of the Spirit and belief of the truth.” It appears from this passage, as from other passages in the Bible, that it is the Holy Spirit who sanctifies the believer, and that Sanctification is the Holy Spirit’s work.


Here the question arises, In what sense does the Holy Spirit sanctify the believer? In this sense, just as in the Old Testament type, tabernacle, altar and priest were set apart for God by the anointing oil (Lev. 8:10-12), so in the New Testament anti-type, the believer, who is both tabernacle and priest, is set apart for God by the anointing of the Holy Spirit. Further than that, it is the Holy Spirit’s work in the heart that overcomes the flesh and its defilements, and thus separates the believer from sin and clothes him with divine graces of character, and makes him fit to be God’s own.


As Paul puts it in Gal.5:22, 23, “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faith, meekness, self-control.” In opposition to this work of the Holy Spirit, we read in the immediately preceding verses what “the works of the flesh” are, an awful [catalogue of vileness and sin, and we are told in the 16thverse, “Walk in the Spirit and ye shall not fulfil the lust of the flesh.”


4. The fourth part of the answer to the question how we are sanctified is found in:


 Heb. 13:12, “Wherefore, Jesus also, that he might sanctify the people through his own blood suffered without the gate.” It is plain from this passage that believers are sanctified through the blood of Jesus Christ. Here the question arises, In what sense does the blood of Jesus sanctify? The answer is plain: The blood of Jesus Christ cleanses us from all the guilt of sin, and thus separates us from the mass of men under the curse of the broken law, and sets us apart for God (cf. 1 John 1:7, 9). In the Old Testament dispensation the blood of the sacrifice cleansed the Israelites from the guilt of ceremonial offenses and set them apart for God; in the New Testament anti-type the blood of Christ cleanseth the believer from the guilt of moral offenses and sets him apart for God.


5. The fifth part of the answer to the question, how men are sanctified, is found in:


John 17:17, “Sanctify them in the truth: thy word is truth.” Here our Lord Jesus in His prayer indicates that we are sanctified in the truth, and that the truth is the Word of God. In what sense does the Word of God sanctify? This question is plainly answered in different parts of the Word of God, where we are taught that the Word of God cleanses from the presence of sin, and thus [separates us from it and sets us apart to God. (Ps. 119:9, 11; John 15:3.) As we bring our lives into daily contact with the Word, the sins and imperfections of our lives and hearts are disclosed and put away, and thus we are more and more separated from sin unto God. (cf. John 13:10.)


6. The sixth part of the answer to the question, how men are sanctified, is found in:


 1 Cor. 1:30, “But of Him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption.” In this passage we are taught that Jesus Christ was made unto us from God sanctification. Just what does that mean? Simply this: that separation from sin and separation to God are provided for us in Christ Jesus and by the appropriation of Jesus Christ we obtain this sanctification thus provided.


The more completely we appropriate Christ the more completely are we sanctified. But perfect sanctification is provided for us in Him, just as perfect wisdom is provided in Him (Col. 2:3). We appropriate either wisdom or sanctification or anything else that is provided for us in Christ in ever-increasing measure. Through the indwelling Christ presented to us by the Spirit in the Word, we are made Christlike and bear fruit.


7. The seventh part of the answer to the question of how men are sanctified is found in:


 Heb. 12:14, “Follow after peace with all men, and the sanctification without which no man shall see the Lord.” Here we are taught that we have our [own part in sanctification, and that if we are to be sanctified in the fullest sense, sanctification is something that we must pursue, or seek earnestly, if we are to obtain it. While sanctification is God’s work, we have our part in it, viz., to make it the object of our earnest desire and eager pursuit.


8. The eighth part of the answer to the question of how we are sanctified is found in:


 Rom. 6:19, 22, “As ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so present your members as servants to righteousness unto sanctification. . . . But now being made free from sin, and become servants to God, ye have your fruit unto sanctification.” The meaning of these words is plain, and the teaching important and practical. We are here taught that we attain unto sanctification through presenting our members as servants (bondservants, or slaves) to righteousness and becoming ourselves bondservants unto God.


In other words, if we wish to attain unto sanctification we should present our whole body and every member of it to God, to be His servants, belonging wholly unto Him, and we should present ourselves to God as His servants, to be His absolute property. This is the practical method of attaining unto sanctification, a method that is open to each one of us here to-day, no matter how weak we are in ourselves.


9. The ninth and final part of the answer to the question of how we are sanctified, is found in: 


Acts 26:18, “To open their eyes, that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in Me.” Here we are told that we are sanctified by faith in Christ. Sanctification, just as justification, regeneration, and adoption, is conditioned upon faith. Faith is the hand that appropriates to ourselves the blessing of sanctification that God has provided for us through His Son Jesus Christ by His death on the cross, and through the power of the Holy Spirit working in us. And we claim sanctification by simple faith in Him who shed His blood and by surrendering ourselves to the control of the Holy Spirit, Whom Jesus Christ gives.


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



Tikva



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How To Be Victorious And Triumph Over The Devil – Spiritual Reading

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How To Be Victorious And Triumph Over The Devil – Spiritual Reading.



Now just for a few moments let me show you from the Word of God, how, in practical every day life, to get the victory over the Devil. There are four things to be borne in mind.


1. Read first:


James 4:7, “Be subject therefore unto God: but resist the devil, and he will flee from you.” This teaches us that, we are first of all to surrender to God and then to resist the Devil and that, if we do resist him, for all his cunning and power, he will flee from us. Although the Devil is strong, it is ours in God’s strength to withstand him and overcome him.


2. Now turn to: 


I John 2:14: “I have written unto you, fathers, because ye know him which is from the beginning. I have written unto you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the evil one.” This passage teaches us that, it is when we feed upon the Word of God and store the Word of God in our hearts, thus having it abiding in us, that we shall be able to overcome the Devil. If we neglect the study of the Bible for a single day, we leave an open door for the Devil to enter. I have been a Christian for forty-three years, but I would not dare to neglect the study of God’s word for one single day. Why not? Because there is a devil; and, if I neglect the study of the Word of God for a single day, I leave a window open for him to enter and leave myself too weak to cope with him and conquer him. But if we will feed upon the Word of God daily, and trust in God, we can resist the devil at every point. Though the Devil is cunning and strong, God is stronger, and God imparts His strength to us through His written word.


3. Turn now to: 


Eph. 6:11: “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.” Here we are taught that, in order“to stand against the wiles of the Devil” we must “Put on the whole armour of God.” What that armour is, is found in the verses that immediately follow. This armour, this whole armour, this “panoply of God,” is at our disposal. The fact that there is a Devil, that he is a being of such majesty, dignity, cunning, and power, that he is so incessantly plotting our ruin and to undermine our faith, is no reason for fear or discouragement. By taking “the shield of faith” we shall be “able to quench all the fiery darts of the evil one,” by taking “the helmet of salvation,” and the “sword of the Spirit which is the Word of God,” and by “praying always with all prayer and supplication in the Spirit,” it is our privilege to have victory over the Devil every day of our lives, every hour of the day, and every minute of the hour.


4. The final step in the way to get victory over Satan is found in”


 Eph. 6:10: “Finally, be strong in the Lord, and in the strength of his might.” The way to get victory over Satan is to give up all confidence in our own strength and believe in the almighty strength of Jesus Christ and claim that strength for ourselves. It is in the strength of Jesus Christ’s might that we shall get the victory over “the evil one.” In the strength of His might, as we have already said, it is our privilege to have victory over the Devil every day of our lives, every hour of the day and every minute in the hour. Hallelujah!


Excerpt From – The Fundamental Doctrines Of The Christian Faith By Reuben Archer Torrey.



Tikva



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Christian Songs And Music By Dolly Parton – Praise And Worship

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Christian Songs And Music By Dolly Parton – Praise And Worship.


Album: I Believe


Tracks


  • Believe
  •  Heaven’s Just a Prayer Away
  •  Golden Streets of Glory
  •  Wings of a Dove
  •  How Great Thou Art
  •  Yes I See God
  •  The Master’s Hand
  •  Lord Hold My Hand
  •  I’ll Keep Climbing
  •  Book of Life


Album: The Gospel Collection


Tracks


  • God’s Coloring Book
  • Sacred Memories
  • Comin’ for to Carry Me Home
  • How Great Thou Art
  • Golden Streets of Glory
  • I Believe
  • Preacher Tom
  • The Seeker
  • Would You Know Him (If You Saw Him)
  • Wings of a Dove
  • The Master’s Hand
  • Everything Is Beautiful (In Its Own Way)
  • Daddy Was an Old Time Preacher Man – Porter Wagoner & Dolly Parton
  • There
  • Heaven’s Just a Prayer Away
  • Letter to Heaven
  • Lord Hold My Hand
  • Yes I See God


Album: Precious Memories


Tracks


  • Precious Memories
  • Power in the Blood
  • In the Sweet Bye & Bye
  • Church in the Wildwood
  • Keep on the Firing Line
  • Amazing Grace 
  • Old Time Religion
  • Softly and Tenderly
  • Farther Along
  • What a Friend We Have In Jesus
  • In the Garden
  • When the Roll is Called Up Yonder


Album: Halos & Horns


Tracks


  • Halos And Horns
  • Hello God
  • Stairway To Heaven


Album: White Limozeen


Album: Eagle When She Flies


Album: Coat Of Many Colors



“Hello God” Lyrics

Hello God, are you out there?
Can you hear me, are you listenin’ any more?
Hello God, if we’re still on speakin’ terms
Can you help me like before?
I have questioned your existence,
My resistance leaves me cold
Can you help me go the distance?
Hello God, hello, hello

This old world has gone to pieces
Can we fix it, is there time?
Hate and violence just increases
We’re so selfish, cruel and blind
We fight and kill each other
In your name, defending you
Do you love some more than others?
We’re so lost and confused

Hello God, are you out there?
Can you hear us, are you listenin’ any more?
Hello God, if we’re still on speakin’ terms
Can you help us like before?
Oh, the free will you have given
We have made a mockery of
This is no way to be livin’,
We’re in great need of your love
Hello God

Hello God, can you grant us
Love enough to make amends
(Hello God) Is there still a chance
That we could start again
Hello God, we’ve learned our lesson
Dear God, don’t let us go
More than ever
Hello God, hello, hello
Hello God, we really need you
We can’t make it without you
(Hello God) We beseech you
In the name of all that’s true
Hello God, please forgive us
For we know not what we do

Hello God, give us one more chance to prove ourselves to you
Hello, God; hello, God


Tikva


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Natural Methods Recommended To Help You Maintain Beautiful And Smooth Skin | Women’s Fashion And Beauty.



Nature:



Try to use natural products in your skin care regimen. While choosing skincare products, pay attention to the ingredients in the products.



Amara Organics Aloe Vera Gel from Organic Cold Pressed Aloe, 8 fl. oz.




Water:



Water has been proven to adequately hydrate skin and flush out harmful products in the body. The Lord has blessed the world with water. Drink lots of purified water daily. Try and avoid drinking Sodas as these contain a lot of acids that can lead to acne.



FIJI Natural Artesian Water, 16.9 Fl Oz (Pack of 24)




Vegetables and Fruits:



These contain lots of vitamins and anti-oxidants that are very helpful in clearing the skin by flushing out harmful toxins. They also help nourish the skin which can lead to faster healing of the sick skin.



Del Monte Canned Fresh Cut Blue Lake French Style Green Beans, 14.5-Ounce (Pack of 24)




Paraben:


Avoid using products that contain paraben as research has shown that some parabens can lead to tumor growth. Look for paraben free products like some of these drugstore shampoo’s for oily hair as it helps to eliminate the risk of exposure. Products that may contain Paraben include:


Hair styling products, Skin Lotions, Deodorants, Shampoos, Some Pharmaceutical products.



Please look up: The Best Drugstore Shampoo For Oily Hair.



Stress:



Limit stress by avoiding worry and being anxious. Reading the word of God, exercise and prayer are effective ways for believers to manage stress.


In Matthew 6: 31-32 Jesus teaches us not to worry.


“Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. Matthew 6:31-32



Green Tea:


Green Tea has a lot of anti-oxidants that help to maintain healthy skin by fighting toxins in the body. So, try drinking green tea, preferably twice a day.



Stassen Pure Jasmine Green Tea, 100 Tea Bags





Bigelow Classic Green Tea Bags



If you follow these steps, give it 3 months and you will see great improvements in your skin. If you have further questions, please consult a dermatologist for more advanced advice.




Chloe



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Quick Hacks You Can Use To Get Elegant, Beautiful, Healthy Hair With Natural Products At Home – The Vintage Woman.



To Have Elegant Hair


Every girl should have thick, magnificent hair. It is essential to clip the ends of the hair once a month after a child is four years of age. Ammonia and warm water is an excellent wash for the hair and scalp, and gives life and vigor to it when all other articles fail.




Wild Rose Curling Fluid 


Take two drams (avoirdupois) dry salt of tartar; (carbonate of potassa) powdered cochineal, half dram; liquor of ammonia and spirit de rose, each one fluid dram; glycerine, one-fourth ounce; rectified spirit, one and one-half imperial fluid ounces; distilled water, eighteen ounces; digest with agitation for a week, and then decant or filter. The hair to be moistened with it, and then loosely adjusted. The effect occurs as it dries.




To cause the Hair to grow very thick 


One of the most powerful stimulants for the growth of the hair is the following: Take a quarter of an ounce of the chippings of alkanet root, tie in a scrap of coarse muslin, and suspend it in a jar containing eight ounces of sweet oil for a week, covering it from the dust.


Add to this sixty drops tincture of cantharides, ten drops oil of rose, sixty drops of neroli, and sixty drops oil of lemon. Let this stand twenty days, closely corked, and you will have one of the greatest hair-invigorators and hair-growers that this world has ever produced.




Lola Montez Hair Coloring 


This celebrated woman published the following, and claimed that it was as harmless as any preparation that would really color the hair: Ten grains of gallic acid, one ounce of acetic acid, one ounce of tincture of sesgurichloride of iron. Dissolve the gallic acid, sesgurichloride, and add the acetic acid. Wash the hair with soap and water; when dried, apply the dye by dipping a fine comb in it and drawing through the hair so as to color the roots thoroughly. Let it dry, then oil and brush well.




Hair Restorative 


Four drams oxide bismuth, four drams spermaceti, four ounces pure hog’s lard. The lard and spermaceti should be melted together. When nearly cool, stir in the bismuth and perfume. Prevents the hair from turning gray, and restores gray hair.





For Bald Heads 


A most valuable remedy for promoting the growth of the hair is an application, once or twice a day, of wild indigo and alcohol. Take four ounces of wild indigo and steep it about a week or ten days in a pint of alcohol and a pint of hot water, when it will be ready for use. The head must be thoroughly washed with the liquid, morning and evening, application being made with a sponge or soft brush.


Another excellent preparation is composed of three ounces of castor oil, with just enough alcohol to cut the oil, to which add twenty drops tincture of cantharides, and perfume to suit. This not only softens and imparts a gloss to the hair, but also invigorates and strengthens the roots of the hair.




Excellent Hair Wash


Take one ounce of borax, half an ounce of camphor; powder these ingredients very fine and dissolve them in one quart boiling water. When cool the solution will be ready for use. Dampen the hair frequently. This wash effectually cleanses, beautifies, and strengthens the hair, preserves the color, and prevents early baldness. The camphor will form into lumps after being dissolved, but the water will be sufficiently impregnated.




To Cure Baldness 


Cologne water, two ounces; tincture of cantharides, two drams; oil of lavender or rosemary, of each ten drops. These applications must be used twice a day for three or four weeks, but if the scalp becomes sore they may be discontinued for a time or used at longer intervals.


When the hair falls off, from diminished action of the scalp, preparations of cantharides are excellent. The following will cause the hair to grow faster than any other preparation: Beef marrow (soaked in several waters, melted and strained), half a pound; tincture cantharides (made by soaking for a week one dram of powdered cantharides in one ounce of proof spirit), one ounce; oil of bergamot, twelve drops.




Stimulants for the Hair 


Vinegar and water form a good wash for the roots of the hair. A solution of ammonia is often used with good effect for the same purpose. For removing scurf, glycerine diluted with a little rose-water will be found of service. Any preparation of rosemary forms an agreeable and highly cleansing wash.


The yolk of an egg beaten up in warm water is a most nutritious application to the scalp. A very good application is made in this way: Take an ounce of powdered borax and a small piece of camphor and dissolve in a quart of boiling water. The hair must afterwards be washed in warm water.


Many heads of hair require nothing more in the way of wash than soap and water. The following recipe will strengthen the hair and prevent its falling out: Vinegar of cantharides, half an ounce; eau de cologne, one ounce; rose-water, one ounce. The scalp should be brushed briskly until it becomes red, and the lotion should then be applied to the roots of the hair twice a day.





For Keeping the Hair Crimped or Curled in Summer


A quarter of an ounce of gum tragacanth, one pint rose-water, and five drops of glycerine; mix and let stand over night. If the tragacanth is not dissolved, let it remain half a day longer; if it is thick add more rose-water and let it remain for some hours. If then it is a smooth solution, nearly as thin as glycerine, it is fit for use. Dampen the hair before crimping or curling.




To Bleach the Hair


It has been found in the bleaching of hair that gaseous chlorine is the most effectual. The hair should be cleaned for that purpose by a warm solution of soda and washed afterwards with water. While moist it is put into a jar with chlorine gas introduced until the air in the jar looks greenish. Allow it to remain on for twenty-four hours, and then, if necessary, repeat the operation.




A New French Remedy for Baldness 


Croton oil, one of the best French remedies for baldness, is employed by simply adding to it oil or pomade, and stirring or agitating the two together until admixture or solution is complete. The formula adopted by the eminent French physician who introduced this remedy, and who speaks in the most confident and enthusiastic way of the success attending its use, is: Take croton oil, twelve drops (minims); oil of almonds, four troy grains. Mix. A little is to be well rubbed on the scalp twice a day. Soft down, we are assured, appears in three weeks.




For Improving the Hair 


Palma Christi oil for thickening the hair: Take one ounce of Palma Christi oil, add oil of lavender or bergamot to scent it. Let it be well brushed into the hair for two or three months, particularly applying it to those parts where it may be most desirable to render the hair luxuriant. This is a simple and valuable oil, and not in the hands of any monopolist.




To Dye the Hair Flaxen 


We have heard the following is effective: Take a quart of lye prepared from the ashes of vine twigs, briony, celandine roots, and tumeric, of each half an ounce; saffron and lily roots, of each two drams; flowers of mullein, yellow stechas, broom, [and St. John’s wort, of each a dram. Boil these together and strain off the liquor clear. Frequently wash the hair with the fluid, and it will change it, we are told, in a short time to a beautiful flaxen color.




To Make the Hair Grow and to Prevent It from Falling


The following recipes are selected from a work published some years ago in Paris, entitled “Manuel Cosmetique des Plantes”:—


Take the roots of young vines, the roots of hemp, and young cabbages, of each two handfuls. Dry, and then burn them. Make afterwards a lye with the ashes. Before the head is washed with this lye it must be rubbed with honey, and continue both for three successive days.


This will not only make the hair grow, but restore it upon bald places, under certain habits and constitutions of body. Pulverize some parsley seed, and use it as hair powder for three nights at the commencement of the year, and it will prevent your hair from falling.




To Make the Hair Grow Quick


Dip, every morning, the teeth of your comb in the juice of nettles, and comb the hair against the grain.




Mixture for Shampoo 


Bay rum, one pint; tincture of cantharides, one dram; carbonate of ammonia, one half dram; salts tartar, one half dram. Mix.




To Prevent the Hair Falling Out


Boxwood shavings, six ounces; proof spirit, twelve ounces; spirits of rosemary, two ounces; spirits of nutmeg, one half ounce. Mix.

Wash for Scald Heads


Take one half ounce of sulphate of potassa, one pint of lime water, one ounce of soap liniment. Mix, and apply to the head two or three times a day.



Excerpt From The Ladies Book Of Useful Information.



Chloe



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Quick Products You Can Use Naturally At Home To Get White, Healthy | Teeth, Gums, Dental Cavities – The Vintage Woman.



The care of Teeth


The influence which the teeth are capable of exercising on the personal appearance is usually known and admitted. The teeth have formed especial objects of attention, in connection with the toilet and cosmetic arts, from almost the earliest ages of the world to the present time.


History and tradition, and the researches of archaeologists among the remains of the prehistoric nations of the East, show us that even dentistry may trace back its origin to a date not very long subsequent to the “confusion of tongues.”


We are told that the ancient Welsh took particular care of their teeth, by frequently rubbing them with a stick of green hazel and a woollen cloth. To prevent their premature decay, they scrupulously avoided acid liquids, and invariably abstained from all hot food and drink.


Europeans pride themselves on teeth of pearly whiteness; but many Asiatic nations regard them as beautiful only when of a black color. The Chinese, in order to blacken them, chew what is called “betel” or “betel nut,” a common masticatory in the East.


The Siamese and the Tonquinese do the same, but to a still greater extent, which renders their teeth as black as ebony, or more so. As the use of the masticatory is generally not commenced until a certain age, the common practice is to stain the teeth of the boys and girls with a strong preparation of it, on the former attaining the age of ten or twelve.


Keeping the lips apart and breathing through the mouth instead of the nose, and, particularly, sleeping with the mouth open, are habits which are very prejudicial to the teeth and gums. In this way the mouth forms a trap to catch the dust and gritty particles floating in the atmosphere, which soon mechanically injure the enamel of the teeth by attrition.


On the subject of cleanliness in connection with the teeth and mouth, it may be said that the mouth cannot be too frequently rinsed during the day, and that it should be more particularly so treated after each meal. Pure cold water is the best for the purpose. It not only cleans the teeth and mouth, but exerts a tonic action on the gums, which warm water, or even tepid water, is deficient in.


When cold water cannot be tolerated, tepid water may be employed, the temperature being slightly lowered once every week or ten days until cold water can be borne. Every one who abhors a fœtid breath, rotten teeth, and the toothache, would do well to thoroughly clean his teeth at bedtime, observing to well rinse the mouth with cold water on rising in the morning, and again in the day once, or oftener, as the opportunities occur.


With smokers, the use of the toothbrush the last thing at night is almost obligatory if [they value their teeth and wish to avoid the unpleasant flavor and sensation which teeth fouled with tobacco smoke occasion in the mouth on awakening in the morning.


As to tooth powders or pastes to be used with the brush, the simplest are the best. Plain camphorated chalk, with or without a little finely powdered pumice stone or burnt hartshorn, is a popular and excellent tooth powder.


It is capable of exerting sufficient friction under the brush to ensure pearly whiteness of the teeth without injuring the enamel, whilst the camphor in it tends to destroy the animalcula in the secretions of the mouth, whose skeletons or remains constitute, as we shall presently see, the incrassation popularly called “tartar.”


Recently-burnt charcoal, in very fine powder, is another excellent tooth powder, which, without injuring the enamel, is sufficiently gritty to clean the teeth and remove the tartar from them, and possesses the advantage of also removing the offensive odor arising from rotten teeth and from decomposing organic matter.


The charcoal of the heavy hardwoods, as lignum-vitae, boxwood, oak, are the best; and these, as to quality, range in the order given. Still more valuable as a dentifrice is areca nut charcoal, which, besides possessing the properties of the other vegetable charcoals in an eminent degree, has valuable ones peculiar to itself.


Some dentists, and some persons in imitation of them, in order to whiten the teeth, rub their surfaces with hydrochloric acid, somewhat dilute; but the practice is a most dangerous one, which, by a few repetitions, will sometimes utterly destroy the enamel and lead to the rapid decay of all the teeth so treated.


Should the teeth be much discolored, and ordinary tooth powder prove ineffective, a little lemon juice used with the brush will generally render them perfectly white. It should only be employed occasionally, and the mouth should be well rinsed with water afterwards.


A little of the pulp of an orange, used in the same way, is also very effective and safe, as are also ripe strawberries, which may be either rubbed on the teeth with the fingers or applied with the brush. The last form, perhaps, the very best natural dentifrice known. Besides possessing singular power in whitening and cleaning the teeth and rapidly removing tartar, they destroy the offensive odor of rotten teeth and impart an agreeable fragrance to the breath.


The importance of a judicious attention to the teeth, in connection with health, cleanliness, and personal comfort and appearance, cannot be too often alluded to and enforced. It is no exaggeration to say that, taking the whole community, there are few, very few, who clean their teeth, or even wash their mouths, once a day.


With the masses the operation, if performed at all, is confined to the Sabbath day, or to holidays; whilst refined, educated, and cleanly persons regard the operation of cleaning the teeth as a daily duty, as necessary as washing the face and hands. The dirty and vulgar—the two words are here synonymous—wholly neglect it, and too often even consider it as unnecessary, effeminate, and absurd.


The consequences of the careless performance, or the neglect, of this really necessary personal duty are not long in being developed. Passing over the degradation of the other features, the offensiveness of the breath, often to a degree which renders the individual un-companionable, and the unfavorable impression which, like other marks of uncleanliness, they convey of the taste and habits of their possessor, as the immediate effects of habitually neglected and dirty teeth, let us look at the more distant, but not less certain, ones:


In cases of ordinary toothache, even severe ones, chewing a small piece of really good pellitory will often give relief in a few minutes. Chewing a piece of strong, unbleached Jamaica ginger will often do the same in light cases. The celebrated John Wesley recommended a “few whiffs” at a pipe containing a little caraway seed mixed with tobacco as a simple and ready means of curing the toothache. I can bear testimony to the fact that in some cases it succeeds admirably.


Scarcely anything is more disagreeable, and in marked cases, more disgusting, than fœtid breath. It is unpleasant to the person that has it, and it renders him unfit for the society of others. The cause of stinking breath may generally be traced to rotten teeth, diseased stomach, or worms.


When the first are the cause, the teeth should be thoroughly cleansed and then “stopped” in the manner already indicated; or, when this is impracticable, the offending tooth, or teeth, may be removed and replaced by artificial ones. When this cannot be done, or is inconvenient, the evil may be greatly lessened by the frequent use of an antiseptic tooth powder, areca nut charcoal or camphorated chalk.


Dirty teeth, even when quite sound, always more or less taint the breath. When a foul or a diseased stomach is the cause, mild aperients should be administered; and if these do not succeed, an emetic may be given, scrupulous cleanliness of the teeth being observed, as in the former case. When worms are the cause, worm medicine, under medical direction, will be necessary.




To Cure Foul Breath 




When bad breath is occasioned by teeth, or any local cause, use a gargle consisting of a spoonful of solution of chloride of lime in half a tumbler of water.




To Have White and Beautiful Teeth




An article known as “The Queen’s Tooth Preserver” is made as follows: One ounce of coarsely powdered Peruvian bark, mixed in half a pint of brandy for twelve days. Gargle the mouth (teeth and gums) with a teaspoonful of this liquid, diluted with an equal quantity of rose-water. Always wash off the teeth after each meal with water. Also, twice a day, wash the teeth with the ashes of burned bread—bread burned to ashes.




For Decayed Teeth




There is nothing better than two scruples of myrrh in fine powder, one scruple of juniper gum, and ten grains of alum, mixed in honey. Apply often to the teeth.




To Cure Toothache

Take equal parts of camphor, sulphuric ether, ammonia, laudanum, tincture of cayenne, and one-eighth part oil of cloves. Mix well together. Saturate with the liquid a small piece of cotton, and apply to the cavity of the diseased tooth, and the pain will cease immediately.




Premium Tooth Powder

Six ounces prepared chalk, one-half ounce cassia powder, one ounce orris; mix well.




Mouth Pastilles for Perfuming the Breath


First: Extract of liquorice, three ounces; oil of cloves, one and a half drams; oil of cinnamon, fifteen drops. Mix, and divide into one-grain pills.


Second: Catechu, seven drams; orris powder, forty grains; sugar, three ounces; oil of rosemary (or of cloves, peppermint, or cinnamon), four drops. Mix, and roll flat on oiled marble slab, and cut into very small tablets.




Feuchtwanger’s Tooth Paste


Powdered myrrh, two ounces; burned alum, one ounce; cream tartar, one ounce; cuttlefish bone, four ounces; drop lake, two ounces; honey, half a gallon. Mix. Reduce the proportion for a small quantity.




Fine Tooth Powder


Powdered orris root, one ounce; Peruvian bark, one ounce; prepared chalk, one ounce; myrrh, one-half ounce. Mix.




To Remove Offensive Breath


For this purpose, almost the only substance that should be admitted to the toilet is the concentrated [solution of chloride of soda. From six to ten drops of it in a wineglassful of spring water, taken immediately after the operations of the toilet are completed.


In some cases, the odor arising from caries is combined with that of the stomach. If the mouth be well rinsed with a teaspoonful of the solution of the chloride in a tumbler of water, the bad odor of the teeth will be removed.




Rye Tooth Powder

Rye contains carbonate of lime, carbonate of magnesia, oxide of iron, manganese, and silica, all suitable for application to the teeth. Therefore, a fine tooth powder is made by burning rye, or rye bread, to ashes, and grinding it to powder by passing the rolling-pin over it. Pass the powder through a sieve, and use.




Camphorated Chalk


This favorite tooth powder is easily made. Take a pound of prepared chalk, and with this mix two drams of camphor very finely powdered, and moisten with spirits of wine. Thoroughly mix.




To Remove the Yellow Color from Teeth


Take of dry hypochlorite of lime, one-half dram; red coral, two drams. Tincturate and mix thoroughly. This powder is employed in the following manner: A new brush is slightly moistened, then dipped in the powder and applied to the teeth. A few days after the use of this powder the teeth will acquire a beautiful white color.




Camphor Paste


Take one ounce of oil ammoniac, four drams of camphor. Let the above be very finely powdered, then mix it with sufficient honey to make it into a smooth paste; triturate it until entirely smooth. This is a most excellent paste for preserving and beautifying the teeth.




Preservative Tincture for the Teeth and Gums


Take four drams of camphor, one ounce of tincture of myrrh, one ounce of tincture of bark, and one ounce of rectified spirits of wine; mix them, and put 30 or 40 drops in a wineglassful of water. Pour a little of this upon your brush before you apply it to the powder, and when the teeth are clean, wash the mouth, teeth, and gums with the remainder. It will in ordinary cases prevent toothache.




Powerfully Cleansing Dentifrice


Take fine powder of pumice stone, four drams; fine powder of cuttlefish bone, four drams; add one scruple of subcarbonate of soda. Mix them well together, color and scent according to taste, and then pass it through a fine sieve.




Infallible Cure for Toothache


Take alum, reduced to an impalpable powder, two drams; nitreous spirits of ether, seven drams. Mix, and apply them to the tooth. This is said to be an infallible cure for all kinds of toothache, unless the disease is connected with rheumatism.




Mixture for Decayed Teeth


Make a balsam with a sufficient quantity of honey, two scruples of myrrh in fine powder, a scruple of gum juniper, and ten grains of rock alum. A portion to be applied frequently to the decayed tooth.




To Whiten and Beautify the Teeth


Take gum tragacanth, one ounce; pumice stone, two drams; gum arabic, one ounce; cream of tartar, one ounce. Dissolve the gums in rose-water, and adding to it the powder, form the whole into little sticks, which are to be dried slowly in the shade, and afterwards kept for use. Use on the brush like soap.




Excerpt From The Ladies Book Of Useful Information.



Chloe



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The beauty of the human mouth and lips, the delicacy of their formation and tints, their power of expression, which is only inferior to that of the eyes, and their elevated position as the media with the palate, tongue, and teeth, by which we communicate our thoughts to others in an audible form, need scarcely be dilated on here.


The poet tells us that:


“The lips of woman out of roses take

The tints with which they ever stain themselves.

They are the beautiful, lofty shelves

Where rests the sweetness which the young hours make,

And which the earnest boy, whom we call Love,

Will often sip in sorrow or in play.

Health, when it comes, doth ruddiness approve,

But his strong foe soon flatters it away!

Disease and health for a warm pair of lips,

Like York and Lancaster, wage active strife:

One on his banner front the White rose keeps,

And one the Red; and thus with woman’s life,

Her lips are made a battle-field for those

Who struggle for the color of a rose.”


A beautiful mouth is one that is moderately small, and has a well-defined and graceful outline; and beautiful lips are gracefully molded, neither thick nor thin, nor compressed nor lax, and that are endowed with expression and are tinted with the hues of health.


The ladies of Eastern nations commonly heighten the hue and freshness of their lips by means of cosmetics, a practice which in Western Europe is only adopted on the stage, and occasionally by courtesans and ladies of the demimonde.


Chapped lips most frequently occur in persons with pale, bluish, moist lips and a languid circulation, who are much exposed to the wind or who are continually moving from heated apartments to the external air. East and north-east winds are those that generally produce them.


The occasional application of a little cold cream, lip salve, spermaceti ointment, or any other mild unguent, will generally prevent them, and remove them when they have already formed. A still more elegant and effective preventive and remedy is glycerine diluted with about twice its weight of eau-de-rose, or glycerinated lip salve or balsam.


The moist vesicular eruption of the lips, referred to above, may also generally be prevented by the use of glycerine, or any of the preparations just mentioned. After its accession, the best treatment is to freely dust the affected portion of the lips with violet powder, finely powdered starch, prepared chalk, or French chalk or talc reduced to an impalpable powder by scraping or grating it.


The following formulas of preparations are all valuable for beautifying and preserving the beauty of the lips:—




White Lip Salve 


Take half a pound spermaceti ointment, liquify it by the heat of warm water, and stir in one-half dram neroli or essence de petit-grain. In a few minutes pour off the clear portion from the dregs (if any) and add twenty drops of oil of rose. Lastly, before it cools, pour it into jars.




Lip Salve 


This indispensable adjunct to the toilet is made by melting in a jar, placed in a basin of boiling water, a quarter of an ounce each of white wax and spermaceti; flour of benzoin, fifteen grains; and half an ounce of oil of almonds. Stir till the mixture is cool. Color red with two-penny worth of alkanet root. Splendid for keeping the lips healthy and of a beautiful crimson color.




French Lip Salve 


Lard, twenty-six ounces; white wax, two ounces; nitre and alum in fine powder, of each one-half ounce; alkanet to color.




German Lip Salve 


Butter of cacao, one-half ounce; oil of almonds, one-quarter ounce; melt together with a gentle heat, and add six drops of essence of lemon.



Excerpt From The Ladies Book Of Useful Information.



Chloe



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The chief features to be observed in house furnishing are color, form, and proportion.







All stiffness of design in furniture should be avoided. Do not attempt to match articles, but rather carry out the same idea as to color and form in the whole.







It is not en règle to have decorations in sets or pairs; the arrangements should all be done with odd pieces.







Every room in the house should be arranged for occupancy, having nothing too good for use, and the judicious housewife will follow a medium course and adopt no extreme of fashion.







Excerpt From The Ladies Book Of Useful Information.



Chloe



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The hall being the index to the whole house, due care should therefore be given to its furnishing. Light colors and gilding should be avoided. The wall and ceiling decorations now mostly used are in dark, rich colors, shaded in maroons or deep reds.





Plain tinted walls and ceilings in fresco or wainscot are also frequently used. The latest shades of wall paper come in wood colors, dark olive-greens, stone color, and grays, in tile, arabesque and landscape designs, and with these are used a corresponding dado and frieze.





A tile or inlaid floor is the most appropriate, but if circumstances do not admit of one of these, a floor stained a deep wood-brown, base board and moldings to correspond, may be substituted; when India mattings and rugs may be used.





The colors now in vogue for hall carpets are crimson or Pompeiian reds, with small figures of moss-green or peacock-blue. The prevailing shades of the walls and floor should be incorporated in the stair carpet.





If the hall is narrow, none but the most essential pieces of furniture should be used; but if wide enough, there may be a lounge placed against one of the walls, an old-fashioned clock of the cuckoo style set in a quiet corner, two high-backed chairs upholstered in leather, a table, an umbrella-stand placed near the door, a jardinière filled with tropical plants set near the foot of the stairway, and a hall mirror with a deer’s head and antlers placed above it and a wooden or marble slab underneath.





The slab should be covered with a Roman scarf, allowing a fall of twelve inches at each end. The hatrack must also find a place. Family portraits or a few well-selected pictures are appropriate for these walls.





If the door-lights are not stained glass, lace shades in designs of birds, cupids, and garlands of flowers are used; also, etchings in various colors and designs are worked on different fabrics. Crimson silk shades lined with black netting are very desirable, as the light penetrating through them fills the hall with a rich, subdued glow.









Excerpt From The Ladies Book Of Useful Information.



Chloe



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The furnishing of the parlor should be subject to its architectural finish. The first things to be considered are the walls and floor. The former may be decorated in fresco or papered, according to individual taste and means.





The prettiest styles of parlor paper are light tints of gray, olive, pearl, and lavender grounds, and in small scroll patterns, panels, birds, and vines, finished in heavy gold traceries, with dado and frieze to correspond.





The styles of carpet mostly used are Brussels, Wilton, tapestry, and Axminster. A tapestry carpet in light canary ground, with clusters of lotus, or begonia leaves, makes a charming background to almost all the colors generally used in upholstery.





In selecting the furniture, the first thought should be given to its true worth. Chairs and couches should be chosen for comfort rather than for style. They should be of solid make, easy, graceful, and of good, serviceable colors and materials.





The most serviceable woods to select in frames are ebony, oak, walnut, cherry, and mahogany. These frames are finished in different styles—plain, carved, inlaid, and gilt—and are upholstered in all shades of satin, plush, rep, silk, and damask. These come at prices within the means of a slender purse.





That slippery abomination in the shape of haircloth furniture should be avoided. The latest design in parlor furniture is in the Turkish style, the upholstery being made to cover the frame. Rich Oriental colors in woolen and silk brocades are mostly used, and the trimmings are cord and tassels or heavy fringe.





Formerly the parlor appointments were all in sets or pairs, but this fashion is no longer observed, as the most tastefully arranged parlor has now no two pieces of furniture alike; but two easy-chairs placed opposite each other are never out of place.





Here may stand an embroidered ottoman, there a quaint little chair, a divan can take some central position; a cottage piano, covered with some embroidered drapery, may stand at one end of the room, while an ebony or mahogany cabinet, with its panel mirrors and quaint brasses, may be placed at the other end, its racks and shelves affording an elegant display for pretty pieces of bric-a-brac.





Marble-topped center-tables are no longer in use. Tables in inlaid woods, or hand-painted, are used for placing books or albums on. A small, airy-looking table, elaborately mounted in gilt, may stand near a window or wall.





The mantel mirror, with its beveled edges and small racks arranged on each side, looks very effective when decorated with pretty oddities—ferns, grasses, and pieces of old china. A jardinière filled with living plants and placed near a bay window makes an elegant ornament.



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Care should be taken in arranging that the room be not over-crowded. There should be a few good pictures or painted plaques mounted in plush hung on the walls; a portrait may be placed on a common easel and draped with a scarf in old gold or peacock-blue, and tiny lambrequins, painted or embroidered, may hang beneath a bracket supporting a bust or flower-vase.





An embroidered scarf with fringed ends may be placed on the back of a chair or sofa in place of the old lace tidy. A sack made of small pieces of bright-colored plush or silk in crazy work may be flung across the table, the ends drooping very low.





The mantelpiece may be covered with a corresponding sash, over which place a small clock as centerpiece and arrange ornaments on each side—statuettes, bannerets, flower-holders, small Japanese fans, pieces of odd china, painted candles in small scenes, may all find a place on the mantel.





Window curtains of heavy fabric, hung from brass or plush mounted poles, may be gracefully draped to the sides, while the inner lace ones should be hung straight and be fastened in the center with some ornament or bow of ribbon corresponding in shade to the general tone of the room.





The straight shades next to the glass may correspond in tone to the outside walls or window-facings; but this is a mere matter of taste. White or light-tinted shades, finished in etching or narrow lace, are always in vogue.



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The dado shades are the latest innovation in window decoration. These come in all colors, from the lightest to the darkest shades, with dado in tile, arabesque and fresco patterns, finished in lace, fringe, and brasses.



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Portières (curtain doors) have superseded folding doors. These should be in shades to contrast with the general blending of the colors in the room. The fabrics mostly used are India goods, but they may be of any material, from expensive tapestries, satins, and plushes, to ten-cent factory cottons.





The curtains, if made from striped tapestry and Turcoman, will give the finishing artistic touches to almost any room, but the last softening polish comes only from the genial presence of trailing and climbing vines.






Excerpt From The Ladies Book Of Useful Information.



Chloe



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The walls of the library should be hung with rich, dark colors, the latest style in wall paper being a black ground with old gold and olive-green designs.





The carpet comes in Pompeiian red, with moss-green and peacock-blue patterns. Statuary and the best pictures should find a place in the library. The library table should be massive and the top laid with crimson baize.





There should be a few high-backed chairs, upholstered in leather, a reading-chair, soft rugs, foot-rests, a mantel mirror, a few mantel ornaments, and the piece de resistance—the bookcase.





In large libraries the bookcases are built in the wall. It is quite in vogue to hang curtains on rods in front of bookcases instead of doors, but we think the old style is the best, inasmuch as the books may be seen and the glass doors exclude the dust.





Heavy curtains of raw silk, Turcoman, and canton flannel, with a full valance at the top, are used for the window drapery.





Excerpt From The Ladies Book Of Useful Information.



Chloe



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The walls of bedrooms should be decorated in light tints and shadings, with a narrow rail and deep frieze. Most housekeepers prefer rugs and oiled floors to carpets, but this is a matter of individual taste.





Rugs are as fashionable as they are wholesome and tidy. These floor-coverings should be darker than the furniture, yet blending in shade. If carpets are chosen they should be the lightest shades and in bright field-flower patterns.





Avoid anything dark and somber for the sleeping-room. Pink and ceil blue combined are very pretty, scarlet and gray, deep red and very light blue. Dark blue with sprays of lily of the valley running through it is exceedingly pretty for bedrooms.





Dark furniture will harmonize with all these colors, but the lighter shades are preferable. Cretonnes in pale tints and chintzes in harmonizing colors are used for light woods. Square pillows of cretonne on a bamboo or wicker lounge are very pretty. Canton matting is often used, either plain or in colored patterns.



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Formerly the bed-coverings were spotlessly white, but the profluent tide of color has included these also. The coverings now in vogue are: Nottingham lace, darned net, applique, antique lace, and Swiss muslin.





These are used over silk and silesia for backgrounds, and are exceedingly pretty, with pillow shams to match. Cretonnes, chintzes, dimities, and silk in crazy work and South Kensington patterns are also used.





Cheese cloth, bunting, Swiss muslin, cretonne, and Swiss curtains are used for window drapery. These may be trimmed with the same fabric or antique lace. They are hung on poles above the windows and draped back with ribbons.





The appointments of a bedroom are a low couch, a large rocker, a small sewing-chair, a workbasket, footstools, a toilet table prettily draped with muslin, or a dressing-case, brackets for vases, flowerpots, a few pictures, small table, hanging shelves for books, etc., and the bed.





The washstand should have a full set of toilet mats, or a large towel with a colored border may be laid on it; also, a splasher placed on the wall at the back of the stand is very essential. A screen is a very desirable part of the bedroom appointments. A rug should be placed in front of the bed and dressing-case.





Excerpt From The Ladies Book Of Useful Information.



Chloe



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The dining-room should be furnished with a view to convenience, richness, and comfort. Choose deep, rich grounds for the walls—bronze-maroon, black, Pompeiian red, and deep olive—and the designs and traceries in old gold, olive or moss-green, with dado and frieze to correspond.



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Or, the walls may be wainscoted with oak, walnut, maple, etc. Some are finished in plain panels, with different kinds of wood; others, again, are elaborately carved, with fruit, flowers, and emblems of the chase.





The floor is the next point for consideration. It may be of tile or laid in alternate strips of different colored woods, with a border of parquetry. Rugs or carpets may be used on these floors or dispensed with, according to taste. If a carpet is used, the dark, rich shades found in the Persian and Turkish designs should be chosen.





The window drapery should be those deep, rich colors that hold their own despite time and use—the pomegranates, rich crimsons, dark blues, dull Pompeiian reds, and soft olives. These curtains may be hung on poles, and should fall in heavy folds to the floor, then looped back with a wide embroidered dado.





Screens of stained glass are now used in the windows. They are both useful and ornamental, for they exclude the strong rays of the sun, and the light filtering through them beautifies the room with its many mellow hues.





Dark wood should be used for the furniture. The chairs should be chosen in square, solid styles, and upholstered in embossed or plain leather, with an abundance of brass or silver headed nails which are used for upholstering leather and add much to the substantial appearance of the articles.





The dining-table should be low, square or bevel cornered, heavily carved, and when not in use should be covered with a cloth corresponding in shade to the window drapery.





A buffet may stand in one corner for the display of ceramics or decorated china. The sideboard should be of high, massive style, with shelves and racks for glassware and pieces of china.



A few pictures—two or three fruit pieces and one or two plaques of still life—are appropriate.





A case of stuffed birds, a few large pots of tropical plants, and a fernery are in keeping with the dining-room appointments. A three-leaf folding Japanese screen should not be forgotten; also, a lamp shade of antique lace, lined with crimson silk, is very desirable.



Excerpt From The Ladies Book Of Useful Information.



Chloe



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It is a remark too often made that this or that “is good enough for a servant.” If all knew that unpleasant surroundings made unpleasant servants and ill-prepared meals, we think more pains would be taken to have pleasant and comfortable kitchens.





There should be a pleasant window or two through which fresh air and floods of sunlight may come, a few plants on the window sill, a small stand for a workbasket, an easy-chair that the servant may “drop into” when an opportunity offers, the walls painted or calcimined with some cheerful tint, and a general air of comfort pervading the whole kitchen.









Excerpt From The Ladies Book Of Useful Information.



Chloe



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Beautiful eyes are the gift of nature; but even those of the greatest beauty may owe something to the toilet, while those of an indifferent kind are very susceptible of improvement. We entirely discountenance any tampering with the eye itself, with a view to giving it luster or brightness.




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The sight has often been injured by the use of belladonna, preparations of the calabar bean, eyebright, and other substances having a strong effect on the eyes. But without touching the eye itself, it is possible to give the effect of brightness, softness, etc., by means of the eyelids and eyelashes.


Made-up eyes are by no means desirable, and to many are singularly displeasing; but the same may be said of made-up faces generally. Some ladies are, however, persuaded that it adds to their charms to give the eyes a long, almond shape—after the Egyptian type—while very many are persuaded that the eye is not seen to advantage unless its apparent size is increased by the darkening of the lids. Both [these effects are produced by kohl, a black powder, which may be procured at the chemist’s, and is mixed with rose-water and applied with a camel’s-hair brush.




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To Cure Weak Eyes


It is well to have on the toilet table a remedy for inflamed eyes. Spermaceti ointment is simple and well adapted for the purpose. Apply at night, and wash off with rose-water in the morning. Golden ointment will serve a like purpose. Or, there is a simple lotion made by dissolving a very small piece of alum and a piece of lump sugar of the same size in a quart of water.


Put the ingredients into water cold and let them simmer. Bathe the eyes frequently with it. Sties in the eyes are irritating and disfiguring. Foment with warm water; at night apply a bread and milk poultice. When a white head forms, prick it with a fine needle. Should the inflammation be obstinate, a little citerine ointment may be applied, care being taken that it does not get into the eye, and an aperient should be tried.



To Improve the Eyelashes


Many people speak highly of this secret. Trim the tiny points slightly, and anoint with this salve: Two drams of ointment of nitric oxida of mercury, and one dram of lard. Mix the lard and ointment well, and anoint the edges of the eyelids night and morning, after each time, with milk and water. This will restore the lashes when all other remedies fail. It is not known in this country, and is a valuable secret.





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To Cure Weakness of Eyes


Sulphate of copper, fifteen grains; camphor, four grains; boiling water, four ounces. Mix, strain, and when cold make up to four pints with water. Bathe the eyes night and morning with a portion of the mixture.



How to Have Beautiful Eyelashes


The effect of the eyes is greatly aided by beautiful eyelashes. These may be secured to a certain extent by a little care, especially if it is taken early in life. The extreme ends should be cut with a pair of small, sharp scissors, care being taken to preserve the natural outline, not to leave jagged edges.


Attention to this matter results in the lengthening of the lashes. Dyeing them is another expedient often resorted to for increasing their effect. A good permanent black is all that is needed, and for this use Indian ink. As an impromptu expedient to serve for one night, a hairpin held for a few seconds in the flame of a candle, and drawn through the lashes, will serve to color them well, and with sufficient durability.




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It need scarcely be [added that the hairpin must be suffered to grow cold before it is used, or the consequence may be that no eyelash will be left to color. Good eyebrows are not to be produced artificially. It is possible, however, to prevent those that are really good from degenerating through neglect. When wiping the face dry after washing, pass a corner of the towel over the forefinger and set the eyebrows in the form you wish them to assume. And when oiling the hair, do not forget to oil the eyebrows also.



To Cure Watery and Inflamed Eyes


Foment frequently with decoction of poppy heads. When the irritation and inflammation occur, a teaspoonful of cognac brandy in four ounces of spring water may be used three or four times in the course of the day as a strengthening lotion.



General Care of the Eyes


The eyes, of all the features, stand pre-eminent for their beauty and ever-varying powers of expression, and for being the organs of the most exalted, delicate and useful of the senses. It is they alone that “reveal the external forms of beauty to the mind, and enable it to perceive them, even at a distance, with the speed of light.


It is they alone that clothe the whole creation with the magic charms of color, and fix on every object the identity of figure. It is the eyes alone, or chiefly, that reveal the emotions of the mind to others, and that clothe the features with the language of the soul.





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Melting with pity, or glowing with hope, or redolent with love, benevolence, desire, or emulation, they impart to the countenance those vital fascinations which are the peculiar attributes of man.” “And when the mind is subdued by fear, anxiety or shame, or overwhelmed by sorrow or despair, the eyes, like faithful chroniclers, still tell the truthful story of the mental disquietude.


And hatred, anger, envy, pride, and jealousy, ambition, avarice, discontent, and all the varied passions and emotions that torment, excite or depress the human soul, and find a resting place in the human breast, obtain expression in the eyes.


At one moment the instruments of receiving and imparting pleasure, at another the willing or passive instruments of pain, their influences and changes are as varied and boundless as the empire of thought itself.” Through their silent expressions the mind reveals its workings to the external world in signs more rapid and as palpable as those uttered by the tongue.


It is “the eyes alone that stamp the face with the outward symbol of animation and vitality,” and which endue it with the visible “sanctity of reason.” The eye is, indeed, the chief and most speaking feature of the face, and the one on whose excellence, more than any other, its beauty depends.








Theories have been based on even the peculiar color of the eyes. Thus, it is said that dark blue eyes are found chiefly in persons of delicate, refined or effeminate mental character; light blue eyes, and more particularly gray eyes, in the hardy and active; hazel eyes, in the masculine, vigorous, and profound; black eyes, in those whose energy is of a desultory or remittent character, and who exhibit fickleness in pursuits and affection.


Greenish eyes, it is asserted, have the same general meaning as gray eyes, with the addition of selfishness or a sinistrous disposition. These statements, however, though based on some general truths, and supported by popular opinion, are liable to so many exceptions as to be unreliable and valueless in their individual applications.


Shakespeare is said to have had hazel eyes; Swift, blue eyes; Milton, Scott, and Byron, gray eyes. Wellington and Napoleon are also said to have had gray eyes.


A beautiful eye is one that is full, clear, and brilliant; appropriate in color to the complexion, and in form to the features, and of which the connected parts—the eyelids, eyelashes, and eyebrows, which, with it, in a general view of the subject, collectively form the external eye—are also beautiful, and in keeping with it.


To increase the beauty and expression of the eyes, various means are occasionally had recourse to, nearly all of which, except those herein mentioned in connection with the eyelashes and eyebrows, are not merely highly objectionable, but even dangerous.


Thus, some fashionable ladies and actresses, to enhance the clearness and brilliancy of their eyes before appearing in public, are in the habit of exposing them to air slightly impregnated with the vapor of prussic acid. This is done by placing a single drop of the dilute acid at the bottom of an eyecup or eyeglass, and then holding the cup or glass against the eye for a few seconds, with the head in an inclined position.




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It has also been asserted, and I believe correctly, that certain ladies of the demimonde rub a very small quantity of belladonna ointment on the brow over each eye, or moisten the same part with a few drops of tincture of belladonna. This produces dilation of the pupil, and gives that peculiar fullness and an expression of languor to the eyes which, by some, is regarded as exceedingly fascinating.


The use of these active medicinals in this way must be manifestly injurious; and when frequent, or long continued or carried to excess, must necessarily result in impaired vision, if not in actual blindness.


The following means of repairing and restoring the sight, which has for some time been going the round of the press, being based on scientific principles, may be appropriately inserted here:


For nearsightedness, close the eyes and pass the fingers, very gently, several times across them outward, from the canthus, or corner next the nose, towards the temple. This tends slightly to flatten the corner and lens of the eye, and thus to lengthen or extend the angle of vision. The operation should be repeated several times a day, or at least always after making one’s toilet, until shortsightedness is nearly or completely removed.




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For long sight, loss of sight by age, weak sight, and generally for all those defects which require the use of magnifying glasses, gently pass the finger, or napkin, from the outer angle or corner of the eyes inward, above and below the eyeball, towards the nose. This tends slightly to “round up” the eyes, and thus to preserve or to restore the sight. It should be done every time the eyes are washed, or oftener.



Excerpt From The Ladies Book Of Useful Information.




Chloe



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Hair | Its Structure, Function, Growth, Beauty, Management – The Vintage Woman

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Hair | Its Structure, Function, Growth, Beauty, Management – The Vintage Woman.



The hair is not only invaluable as a protective covering of the head, but it gives a finish and imparts unequalled grace to the features which it surrounds. Sculptors and painters have bestowed on its representation their highest skill and care, and its description and praises have been sung in the sweetest lays by the poets of all ages.



Whether in flowing ringlets, chaste and simple bands, or graceful braids artistically disposed, it is equally charming, and clothes with fascination even the simplest forms of beauty. O wondrous, wondrous, is her hair!A braided wealth of golden brown,That drops on neck and temples bare.


If there is one point more than another on which the tastes of mankind appear to agree, it is that rich, luxuriant, flowing hair is not merely beautiful in itself, but an important, nay, an essential, auxiliary to the highest development of the personal charms.



Among all the refined nations of antiquity, as in all time since, the care, arrangement and decoration of the hair formed a prominent and generally leading portion of their toilet. The ancient Egyptians and Assyrians, and other Eastern nations, bestowed on it the most elaborate attention.




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The ancient Jews, like their modern descendants, were noted for the luxuriance and richness of their hair and the care which they devoted to it. Glossy flowing black hair is represented to have been the glory of the ancient Jewess, and in her person to have exhibited charms of the most imposing character; whilst the chasteness of its arrangement was only equalled by its almost magic beauty.


Nor was this luxuriance, and this attention to the hair, confined to the gentler sex, for among the pagan Orientals the hair and beards of the males were not less sedulously attended to. Among the males of Judah and Israel, long flowing ringlets appear to have been regarded as highly desirable and attractive.


The reputed beauty and the prodigious length and weight of the hair of Absalom, the son of David, as recorded in the sacred text, would be sufficient to startle the most enthusiastic modern dandy that cultivates the crinal ornament of his person. Solomon the Wise, another son of David, conceived the beauty of hair sufficiently dignified to express figuratively the graces of the Church.




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The hair, though devoid of sensibility and unsusceptible of expression under the influence of the will and the ordinary mental feelings, like the mobile portions of the face, and though it may be popularly regarded rather in the light of a parasitic growth than as an essential portion of the body, is capable of being affected by the stronger emotions and passions, and even of aiding their expression in the features.


Who is there that, at some period or other of his life, if only in childhood, in a moment of sudden terror or horror, has not experienced the sensation popularly described as “the hair standing on end?” Or who is there that, at some time or other, has not witnessed the partial erection of the hair in children or females under like violent emotions, or seen the representation of it in sculptures or paintings?


Those passions, so aptly styled by Gray the “vultures of the mind,” frequently affect with wonderful rapidity the health of both the body and the mind, which wreck the hair soon sympathizes with and shares. Instances are recorded in which violent grief in a few weeks has blanched the hair and anticipated the effects of age; and others in which intense terror or horror has affected the same with even greater celerity, the change having occurred in a few days or even in a few hours.




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Besides daily attention to the hair, something else is necessary to insure its cleanliness and beauty and the perfect health of the skin of the head from which it springs. For this purpose the head should be occasionally well washed with soap and water, an abundance of water being used and great care being subsequently taken to thoroughly rinse out the whole of the soap with the water in which the head has been washed.


The water may be either tepid or cold, according to the feelings or habit of the person; and if the head or hair be very scurfy or dirty, or hard water be used, a few grains of soda (not potash or pearlash) may be advantageously added to the water. This will increase its detersive qualities.


After the hair has been washed, which should be done quickly, though thoroughly, it should be freed as much as possible by pressure with the hands and then wiped with a soft, thick towel, which should be done with care, to avoid entangling it. After laying it straight, first with the coarse end of the dressing comb and then with the finer portion, it may be finally dressed.







In ordinary cases once every two or three weeks is often enough to wash the hair and head. The extreme length of ladies’ hair will sometimes render the process of washing it very troublesome and inconvenient. In such cases the patient and assiduous use of a clean, good hairbrush, followed by washing the partings and the crown of the head with soap and water, may be substituted.


The occasional washing of the head is absolutely necessary to preserve the health of the scalp and the luxuriance and beauty of the hair when much oil, pomatum or other greasy substance is used in dressing it.


Medical writers have frequently pointed out the ill effects of the free or excessive use of oily or greasy articles for the hair; but their warnings appear to be unheeded by the mass of mankind. Some object to their use altogether. There are, however, exceptions to every rule, and some of these exceptions are noticed elsewhere in this volume. The ill effects referred to chiefly occur from their being used when not required, and in excess, and are aggravated by the neglect of thorough cleanliness.




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To improve the growth and luxuriance of the hair, when languid or defective, the only natural and perfectly safe method that can be adopted is to promote the healthy action of the scalp by increasing the vigor of the circulation of the blood through its minute channels.


For this purpose nothing is so simple and effective as gentle excitation of the skin by frequent continued friction with the hairbrush, which has the convenience of ease of application and inexpensiveness. The same object may be further promoted by the application of any simple cosmetic wash or other preparation that will gently excite or stimulate the skin or exercise a tonic action on it without clogging its pores.


Strong rosemary water or rosemary tea, and a weak solution of the essential oil of either rosemary or garden thyme, are popular articles of this kind. They may be rendered more stimulating by the addition of a little ammonia or a little spirit, or both of them. The skin of the head should be moistened with these on each occasion of dressing the hair, and their diffusion and action promoted by the use of a clean hairbrush.




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Aromatized water, to which a very little tincture or vinegar of cantharides (preferably the former) has been added, may also be used in the same way, and is in high repute for the purpose. When the skin is pale, lax, and wrinkled, astringent washes may be used. Strong black tea is a convenient and excellent application of this kind.


When the skin and hair are dry, and the latter also stiff and untractable, a little glycerine is an appropriate addition to each of the preceding washes or lotions. The occasional use of a little bland oil, strongly scented with oil of rosemary or of origanum, or with both of them, or with oil of mace, or very slightly tinctured with cantharides, is also generally very serviceable when there is poorness and dryness of the hair.


When the hair is unnaturally greasy and lax (a defect that seldom occurs), the use of the astringent washes just referred to, or of a little simple oil slightly scented with the essential oil of bitter almonds, will tend to remove or lessen it.




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All the articles named above promote the glossiness and waviness of the hair, and are also among the simplest, safest, and best applications that can be employed when the hair is weak and begins to fall off.


To impart some degree of curliness or waviness to the hair when it is naturally straight, and to render it more retentive of the curl imparted to it by papers or by other modes of dressing it, various methods are often adopted and different cosmetics employed.


The first object appears to be promoted by keeping the hair for a time in a state intermediate between perfect dryness and humidity, from which different parts of its structure, being unequally affected in this respect, will acquire different degrees of relaxation and rigidity, and thus have a tendency to assume a wavy or slightly curly form, provided the hair be left loose enough to allow it.







For this purpose nothing is better than washing the hair with soap and water, to which a few grains of salt of tartar (carbonate of potash) have been added; or it may be slightly moistened with any of the hair washes mentioned in the last paragraph, in each half-pint of which a few grains of the carbonate (say ten or twelve), or a teaspoonful [of glycerine, has been dissolved.


The moistened hair, after the application of the brush, should be finally loosely adjusted as desired with the dressing-comb. The effect occurs as the hair dries. When oils are preferable to hair washes, those strongly scented with the oil of rosemary, to which a few drops of oil of thyme or origanum may be added, appear to be the most useful.


To cause the hair to retain the position given to it in dressing it, various methods and cosmetics are commonly employed. When the arrangement is a natural one and the hair healthy and tractable, the free use of the hairbrush will usually be sufficient for the purpose. When this is insufficient, the application of a few drops of oil, or, better still, moistening the hair with a little simple water, will effect the object satisfactorily.




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In very elaborate and unnatural styles of dressing the hair, and to cause it to remain in curl or to retain its position during dancing, or violent exercise, bandoline and cosmetique or hard pomatum are the articles commonly employed in fashionable life.


Mild ale or porter has a similar effect, and is often substituted for the preceding expensive cosmetics. The frequent use of any of these articles is objectionable, as they clog up the pores of the skin and shield both it and the hair from the genial action of the atmosphere, which is essential to their healthy vigor.


They should, hence, be subsequently removed by carefully washing the head with a little soap and tepid water. Their use may be tolerated in dressing for the ballroom, but on no other occasion. Simple water skillfully employed, as noticed elsewhere, is the best and safest mixture, and under ordinary circumstances is amply sufficient for the purpose.




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The practice of artificially changing the color of the hair, and particularly of dyeing it, has descended to us from remote antiquity, and though not so common in Western Europe as formerly, is still far from infrequent at the present day.


This might be inferred from the multitude of nostrums for the purpose continually advertised in the newspapers, and from the number of persons who announce themselves as practicing the art, even though the keen and experienced eye did not frequently detect instances of it, as it now does, in the hair and beards of those we see around us.


The recent rage after light auburn or reddish hair in fashionable life has, unfortunately, greatly multiplied these instances. The consideration of the subject, however, in its ethical relations does not come within the province of the present work, and I shall confine myself to pointing out how the color of the hair may be changed in the safest and most satisfactory manner.




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To change the color of the hair various methods and preparations are employed. The principal of these are intended to darken it, but sometimes the contrary is aimed at. Whichever object is desired, it is necessary that the article or preparation employed to carry it out be not of a caustic or irritant nature, capable of injuriously affecting the delicate skin to which it is applied, or that it may be liable to come in contact with, as is the case with many of the nostrums vended for the purpose.


Some of the substances that necessarily enter into the composition of hair strains and hair dyes, or that are used in connection with them, possess these objectionable properties in a high degree, and can, therefore, only be safely employed in a state of proper dilution and combination. If any doubt exists respecting such an article, it is a wise precaution to regard it with suspicion and to test its qualities before applying it for the first time.


This may be done by placing some of it on the soft skin of the inner side of the wrist or fore-arm, and allowing it to remain there as long, and under the same conditions, as it is ordered to be left in contact with the hair or skin of the head or face. In this way the injury or loss of the hair, sores, and other serious consequences that too often follow the use of advertised and ill-prepared hair dyes may be generally avoided.




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To gradually darken the shade of the hair on these principles, provided its normal sulphur be still secreted by the hair-bulbs and be still present in its structure, it will, therefore, generally be sufficient to occasionally employ a weak solution of any of the milder salts of iron as a hair wash.


The menstruum may be water, to which a little spirits and a few drops of oil of rosemary to increase its stimulating qualities have been added. In applying it, the head being first washed clean, care should be taken to thoroughly moisten the whole surface of the hair and the skin of the head with the wash; and its absorption and action should be promoted by the free use of a clean hairbrush.


Wine is the favorite solvent for the iron; ale and beer are also sometimes so employed. Most of the fashionable ferruginous hair washes also contain a few grains of acetate of copper or distilled verdigris, the objections to which have been already pointed out.




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The daily use of oil or pomatum, with which a few grains of carbonate of lead, lead plaster, or trisnitrate of bismuth, have been blended by heat and careful trituration, has generally a like effect on the hair to ferruginous solutions; so also has a leaden comb, but its action is very uncertain.


None of these last are, however, safe for long-continued use. Atrophy of the scalp, baldness, and even local paralysis, have sometimes, though rarely, been caused by them.


When the normal sulphur of the hair is absent, or deficient, the preceding substances fail to darken the hair. In this case the desired effect may often be produced by also moistening the head, say twice a week, with water, to which a little sulphuret of potassium or hydrosulphuret of ammonia has been added.


When it is desired to dye or darken the hair more rapidly, as in a few hours, or even a few minutes, plumbite of lime, plumbite of potassa, or nitrate or ammonia—nitrate of silver—is usually employed. The first is commonly produced by the admixture of quicklime with oxide of lead (litharge), carbonate of lead, or acetate of lead. These ingredients should be in appropriate proportions, but very generally the reverse is the case in those of the shops.




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It may be laid down as a rule that when the lime is in greater proportion than about two to one of the oxide, and to the corresponding equivalents of the other substances mentioned, or when the lime has not been prepared in a proper manner, the compound is not safe, and very likely to prove injurious to the skin and hair-bulbs, and perhaps to act as a depilatory.


The effects of these lead dyes arise partly in the way previously described and partly by direct chemical action between the sulphur of the hair and the lead which they contain, sulphuret of lead being formed in the surfacial portion of the hair. It is on the last that their more immediate effect depends. If there be no sulphur in the hair, they will not darken it.


After the necessary period of contact, they should be gently but thoroughly removed from the hair and skin by rubbing them off with the fingers, and by the use of the hairbrush, the head being then washed clean with tepid water. Should the tint imparted by them not be deep enough, or be too fiery, it may be darkened and turned on the brown or black by moistening the hair the next day with a very weak solution of sulphuret of potassium, or of hydrosulphuret of ammonia.




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None of the compounds of lead stain the skin, an advantage which has led to a preference being given to them by many persons who are clumsy manipulators, and to the more extensive use of them than of other hair dyes. The salts of silver above referred to are more rapid in their action as hair dyes than those containing lead.


It is only necessary to wash the hair quite clean and free from grease, then to moisten it with a weak solution of one of them, and, lastly, to expose it to the light, to effect the object in view. Sunlight will fully darken it in a few minutes, but in diffused daylight it will take two or three hours, or longer, to acquire the deepest shade.


To avoid this delay and inconvenience, the common practice is, a few minutes after applying the silver solution, to moisten or wet the hair with a solution of sulphuret of potassium, or of hydrosulphuret of ammonia. The effect is immediate, and the full depth of shade which a silver solution of the strength employed is capable of imparting is at once produced.




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A few minutes later and the hair and skin may be rinsed with tepid water, gently wiped dry, and the hair finally adjusted with the comb. The effect of its application, its rapid action, and the satisfactory nature of the effect produced, all tend to render a solution of nitrate of silver the favorite hair dye of those who have sufficient skill and steadiness of hand to use it properly.


It will be useful here to inform the inexperienced reader that all solutions and compounds which contain nitrate of silver stain the skin as well as the hair, if they be allowed to touch it.


These stains may be removed, when quite recent, by rubbing them with a piece of rag or sponge wetted with a weak solution of potassium, of hydrosulphuret of ammonia, or of iodide of potassium; but as this is attended with some trouble and inconvenience, the best way is to avoid the necessity of having recourse to it.




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The hairdressers commonly adopt the plan of smearing hard pomatum or cosmetique over the skin immediately surrounding the hair to be operated upon, in order to protect it from the dye. By very skillful manipulation, and the observance of due precautions, the hair may be thoroughly moistened with the silver solution without touching the adjacent skin; but this can only be done when the hair of the head is under treatment by a second party.


In reference to the tone and shades of color given by the substances commonly employed to dye the hair, it may be useful to state that the shades given by preparations of iron and bismuth range from dark brown to black; those given by the salts of silver, from a fine natural chestnut to deep brown and black, all of which are rich and unexceptional.


The shades given by lead vary from reddish-brown and auburn to black; and when pale or when the dye has been badly applied or compounded, are [generally of a sandy, reddish hue, often far from agreeable. However, this tendency of the lead dyes has recently led to their extensive use to impart that peculiar tint to the light hair of ladies and children which is now so fashionable. Other substances, hereafter referred to, are, however, preferable, as imparting a more pleasing hue.







The reddish tint produced by lead, as already hinted, may be generally darkened into a brown, more or less rich, by subsequently moistening the hair with a weak solution of either sulphuret of potassium or hydrosulphuret of ammonia.


The favorite compounds for external use in baldness, and, perhaps, the most convenient and best, are such as owe their stimulating quality to cantharides or Spanish flies, or to their active principle, cantharidine. This application of these drugs has received the sanction of the highest medical authorities, both in Europe and America.


The leading professional hair-restorers now rely almost exclusively on cantharides, and all the more celebrated advertised nostrums for restoring the hair contain it as their active ingredient.


Oils and pomades, very strongly impregnated with the essential oil of garden thyme (origanum) and rosemary, and lotions or liniments containing ammonia with a like addition of these essential oils, probably come next in the frequency of their use as popular restoratives of the hair in actual and incipient baldness.




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