SELF POLLUTION is that unnatural Practice, by which Persons of either Sex, may defile their own Bodies, without the Assistance of others, whilst yielding to filthy Imaginations, they endeavour to imitate and procure to themselves that Sensation, which God has order'd to attend the carnal Commerce of the two Sexes, for the continuance of our Species.

IT is almost impossible to treat of this Subject so as to be understood by the meanest Capacities, without trespassing at the same time against the Rules of De­cency, and making Use of Words and Expressions which Modesty forbids us to utter. But as my great Aim is to promote Vertue and Christian Purity, and to discourage Vice and Uncleanness, without giving Offence to any, I shall chuse rather to be less intelli­gible to some, and leave several things to the Consi­deration of my Readers, than by being too plain, run the H [...]zard of raising in some corrupt Minds, what I would most endeavour to st [...]fie and destroy: And that every Body, who would write profitably against any sort of Uncleanness whatever, and not do more [Page 2] Harm than Good by his Endeavours, ought to be very careful and circumspect as to this Particular, we may learn from Bishop Taylor in his Rules and Exercises of Holy Living: 'Tis too plain, says that Learned Pre­late, that there are some Spirits so Atheistical, and some so wholly possess'd with a Spirit of Un­cleanness, that they turn the most prudent and chaste Discourses into Dirt and filthy Apprehen­sions; like Cholerick Stomachs, changing their very Cordials and Medicines into Bitterness, and in a literal sense, turning the Grace of God into Wan­tonness. They study Cases of Conscience (as he pro­ceeds) in the Case of carnal Sins, not to avoid, but to learn Ways how to offend God, and pollute their own Spirits, and search their Houses with a Sun-Beam, that they may be instructed in all the Cor­ners of Nastiness.

I am perswaded, that those who have defil'd them­selves by this Practice already, or else by wicked Thoughts are tempted so to do, must understand what I mean by SELF-POLLUTION, as I have defin'd it, without any farther Interpretation. To them it is that I chiefly recommend these Pages, with my hearty Desire of their most serious Consideration on what is contain'd in them: And as to such who never con­tracted this Guilt, and being perhaps of small Expe­rience may be wholly ignorant of the Sin I would warn them against, I think them happy in their Inno­cence; assuring them withal, that they shall meet here with nothing but what shall more and more in­cite them to Chastity, and deter them from all man­ner of Uncleanness.

SELF-POLLUTION we see remarkably punish'd in Onan, by a particular Stroke from Almighty God, for it is not to be thought that his Guilt lay totally in [Page 3] not raising up Seed to his Deceased Brother Er, tho' we'll own that this was an aggravation of it, but the Way he took to prevent it would have been highly culpable at any other Time; and from the Words of the Text, which informs us of this Part of Sacred History, it is reasonable to imagine, that the greatest Part of the Offence lay in the act of defiling himself, rather than in the Neglect of his Duty; the thing which he Did displeased the Lord, wherefore he slew him also, Gen. 38. ver. 10. It was therefore the thing he Did, rather than the thing he omitted, which most displeas'd the Lord, as may be further seen in, Deut. Chap. 25. from ver. 5, to 10. Be that as it will, this is certain, that as it was, it prov'd so in­tollerable a Provocation, that Almighty God could not bear with it, and therefore immediately cut him off by Reason of it.

SOME easy Casuists notwithstanding the Exem­plary Punishment that has attended this Sin, have made slight of it, and shamefully deceiv'd those who con­sulted them, several of them perhaps to their Ruin. Others, by being too open though severe enough, have treated this matter so grosly in the learned Lan­guages, that it is impossible to translate any part of them, wihout offending Chastity.

THE Learned Ostervald, in his useful Treatise on Uncleanness in all its Branches, has through an excess of Modesty, pass'd over this abominable Sort of Im­purity in Silence, or at least spoke of it in such gene­ral Terms, blending it with lesser Trespasses of Un­cleanness, that he has fail'd of Representing the Hei­nousness that is in it. Having hinted at the Sins of Sodom, and spoke at large of Adultery and Forni­cation, he adds, That, besides those, there are many Actions contrary to Modesty and Chastity, some [Page 4] whereof, says he, by the Violence of the Passion, and full Consent of the Will, or by Reason of the Ma­lignity and Infamy of the Action, almost equal the Crime to which th [...]y tend; for some un [...]hast Per­sons are hurried by their Lust, to try in every thing to gratify their Brutal Passion, as far as they can conceive to do it, without committing the Fact. But here, continues he, I must be very wary, and leave to my Readers, the Trouble of considering with them­selves, what I may not say, and apply to all the Actions of Impurity, what I may but just touch upon very briefly, and only in general Terms — And lower he says, Now forasmuch as I cannot well repeat all those Actions which are hurtful to Purity, and yet my Readers may be doubtful of some of them, and may question whether this or that be un­lawful, I shall lay down this one general Rule in this Place, whereby these Doubts may be easily resolv'd. Let Natural Chastity and Modesty be first consul­ted; because, provided a Habit of Wickedness has not quite extinguish'd in us the sense of Modesty, which is natural to us as Men, we shall readily discern whether an Action be unchaste or no. Next; this principle is to be attended to, that a Christian is bound to shun whatever sensualizes the Soul, whatever tends only to satisfie the Passions, and whatever is wont to excite them in us, or other.

AND again, Enquiry should be made what is necessary, or at least, what is expresly allowed. I say then, that whensoever we are asham'd of what we do, and dare not venture upon it in the sight of others, when it is only the Effect of a disorderly Passion, and aims only at indulging Sensuality, and kindling impure Desires, either in our own, or others Hearts; and when moreover it is neither ne­cessary nor expresly allow'd, we should be sure to ab­stain from it.—

[Page 5]THIS is admirable Advice, and excludes not the least Act of Impurity; but there is wanting that Hor­ror, with which the Reader ought to be fill'd against SELF POLLUTION, above other Acts of Unclean­ness less criminal. But that this Author only forbore to pronounce his just Censure against this sort of Im­purity in particular, for no other Reason than his be­ing too scrupulously modest, is manifest from his own Confession, that he was forc'd to be defective in many particulars. Some Points, says he, in his Preface, should have been more enlarg'd upon; and some Ob­jections more particularly consider'd; but this would have necessitated me to touch up [...]n some Things, which Decency forbids. There are also divers Things, which I am obliged to express only in general Terms; others which I dare but just hint; and others again that I am forc'd totally to suppress.—

THERE have been other Casuists again, who treating of this Subject, have been neither too plain, nor too remiss, but by too much Subtilty strain'd their Arguments beyond their natural Force, and done an In­jury to Truth and good Sense, by being too Sophistical. One of these having premised, that Lusts of Unclean­ness are committed first with ones self: Secondly with others, expresses himself in the manner following: First, says he, we will begin with those committed with ones self, which are greater in themselves (ab­stract them from all other Circumstances) than with any other, as Self-Murder is worse than the Murder of any other; so in and of it self, this is worse than polluting of another. For the [...]ule is, that the Sin that doth break the Order of Love most is the worst, Love being the keeping of the Commandments. I must not defile my Neighbour, because I am to love my Neighbour's Chastity, but I am to love my self, and [Page 6] my own Chastity, before the Chastity of any else; and this is a foul Sin, much against Nature, and there­fore the worse; for the more unnatural the Sin is, the greater the Guilt is still in that respect; and whereas it is thought, that there is not that wrong in it, as in taking away the Chastity of another, I urge it, that there is most Wrong when a Man doth Wrong to himself; and as the Thief doth in the Can­dle, so these Self-Defilements do [...]ot and weaken the Body by the Curse of God exceedingly. Besides, (as in all such inordinate Practices) there is a secret kind of Murder, what if not in the intention of the Doer, yet in the Condition of the thing done; wherefore God is much displeased with these kind of Sins.—

TO all the latter Part of these Assertions I could readily agree; but in the beginning of them this Casuist hath been grosly overseen in his way of Rea­soning. The Difference he states between the Murder of another, and that of ones self, is very just; but then he has forgot to consider, that that difference ceases, when the Murder of another necessarily includes the Murder of ones self: Thus by endeavouring to prove too much, his Argument has not proved what it might have done. At this rate, SELF-POLLUTI­ON would be more criminal than the most unnatural Abomination with others, which is false, because it is impossible to defile others without defiling ones self at the same time in as high a Degree.

TO condemn and expose a Sin so displeasing to God, so detrimental to the Publick, and so injurious to our selves, requires no Flights of Wit, nor any other way of arguing, than what is agreeable to the plainest Truth, and can stand the Test of the severest Reason. To prove the many Injuries it may do to our selves, as it is the whole Business of the next Chapter, so I refer [Page 7] the Reader to it; and that it is very detrimental to the Publick, will soon appear, if we consider what is undeniable, that it hinders Marriage, and puts a full stop to Procreation. What remains, is to demonstrate, that it is displeasing to God; and that it is so in a very high Degree, is evident both from the Holy Scripture, and our own Reason.

THERE is not a Place either in the Old or New Testament, where Uncleanness, the Lusts of the Flesh, or the Abominations of Sodom are condemn'd, but this Sin is hinted at among others; and there is no doubt, but those who are guilty of it, are compre­hended among the Abominable, who shall have their Part in the Lake, which burneth with Fire and Brimstone, Rev. 21. v. 8. What! know ye not, says St. Paul, that your Body is the Temple of the Holy Ghost, which is in you, which you have of God? And this is a very powerful Consideration to disswade from Uncleanness, being taken from the Glory where­to God has rais'd us, even in regard as to our Bodies. They are the Temples of the Holy Spirit, because the Holy Spirit dwells in us, and pours forth his Be­nefits upon us, sanctifies us, and consecrates us to the Service of God; wherefore our Bodies partaking of this Honour, we are bound to preserve them in purity, and to employ them to holy Purposes; for if the Tem­ples dedicated to the Worship of God, may not be prophan'd by any POLLUTION, but must be kept pure and undefiled, how great ought the Holiness of our Bodies to be, seeing God has condescended to make them the Temples of His Holy Spirit? This Reflection of St. Paul lets us see plainly, that when­ever any give themselves over to Uncleanness, they cease to be the Temples of the Holy Spirit, just as the Apostle had said before, that they cease to [Page 8] be the Members of Jesus Christ, which shews this Sin to be the Occasion that the Holy Spirit of God withdraws from the Hearts of such as are guilty of it, because his Spirit cannot dwell with POLLUTION. He tells us afterwards in the same Chapter, Ye are not your own, for ye are bought with a Price, there­fore glorifie God in your Bodies, and in your Spirits which are God's.

THE same Apostle affirms of the Heathens, that being given up to Uncleanness, they dishonoured their own Bodies between themselves. And in another Place, that it is the Will of God, that we abstain from Uncleanness. But it would be endless to quote all the Texts, which tend to the same Purpose. Let any Man examine all the Places of the New Testament, where mention is made of Vices and Sins, and he will find, there is not any one other Crime so many times named as Uncleanness; and how can a Person be more superlatively unclean, than when he is guilty of SELF-POLLUTION.

BUT if it was not reveal'd to us that God is highly offended at all manner of Uncleanness; when we reflect on the End of Marriage in all Countries, and in all Societies, and the manner after which God has ordain'd that our Species should be continu'd, na­tural Religion, and our own Reason would in­struct us, that to destroy that End, must be very offensive to God, if there is one; for whether we commit Abomination with those of our own Sex, as the Scripture says, Men with Men; or with Beasts; or that we defile our own Bodies our selves with this shameful Action, the Consequences are the same to the Society and our Species; and what a learned Divine has said of the first, is equally ap­plicable [Page 9] to all three, That the Crime in it self is monstrous and unnatural; in its Practice filthy and odious to Extremity; its Guilt is crying, and its Consequences ruinous; It destroys conjugal Affecti [...]n, perverts natural Inclination, and tends to extinguish the Hopes of Posterity.

FOR Fornication and Adultery it self, tho' hei­nous Sins, we have Frailty and Nature to plead; but SELF-POLLUTION is a Sin, not only against N [...] ­ture, but a Sin, that perverts and extinguishes Nature, and he who is guilty of it, is la [...]ouring at the De­struction of his Kind, and in a manner strikes at the Creation it self. That this Sin, and all the Mischiefs that may attend it, are equally ruinous in either Sex, in regard to the civil Society, as well as themselves, shall be demonstrated in the following Chapter. In the Remainder of this, I shall examine into the Cau­ses of SELF-POLLUTION, and offer some Thoughts to prevent at least the Frequency of it.

I Shall not here meddle with the Causes of Un­cleanness in general, such as Ill-Books, Bad Compa­nions, Love-Stories, Lascivious Discourses, and other Provocatives to Lust and Wantonness; as these are sufficiently treated of in most Books of Devotion and Practical Divinity, so I refer the Reader to them, and design only to speak of those peculiar Causes, which belong to this Sin, and hardly any other.

THE first Cause is Ignorance: There are Thou­sands among the Youth of both Sexes Ingenious, Docile, Diligent, and Tractable, who either by the Example of their Intimates; through their own Wan­tonness; or by being idle and alone; and some by meer Accident, have learn'd to Pollute themselves [Page 10] after this manner, that would have abhorred the Thoughts, had they understood the Nature of the Sin, and been acquainted with the Heinousness of the Crime. There are likewise many adult Persons, both Men and Women, who are guilty of this Sin, and perhaps Reprobates enough to Commit any, as to Religious Fears, that would never have ventur'd upon this, if they had known what Bodily Suff [...]rings and Infirmities it may be, and often is the Occasion of.

THE Second, is the Secrecy, with which SELF-POLLUTION may be committed: All other Actions of Uncleanness must have a Witness, this needs none. Some lustful Women of Sense, have made all the outward Shew of Virtue and Morality that can be required; they have had Prudence enough, in the midst of strong Desires, to refuse disadvantageous Matches, and yet have abandon'd themselves to this Vice, when at the same time, they would rather have died, than betray'd a Weakness to any Man living, as afterwards becoming Penitents they have confess'd themselves. And again some young Men of vicious Inclinations, have either naturally, or for want of a liberal Education, been shamefac'd to Excess; they have not dar'd to look upon a Woman, and their Bash­fulness has secur'd them from every Act of Impurity, but This. From all which, it is evident, that the Secrecy of this Sin has betray'd many into it, whom hardly any thing else would have tempted.

THE third and last Cause I shall alledge, is Im­punity. Tho' the Laws against Fornication and A­dultery, are in many Places either very remiss, or ill executed, yet the Dread of them keeps the fear­ful in Awe. The Punishment for unnatural Impuri­ties committed with others, is Capital. But the Laws [Page 11] are not the only thing which vicious Persons are afraid of. Some are with-held from Prostitutes by their Covetousness only. Others again abstain from Fornication for nothing else but the fear of Diseases, or the having of Children. Lascivious Widows, who understand the World, have reason to scruple second Marriages, on many Ac­counts; some love their Liberty; others their Mo­ney; and if they value their Reputation, they'll not dare to venture on unlawful Embraces; whereas in SELF-POLLUTION, neither the cautious, nor the covetous, imagine that they have any thing to fear.

IT is not easy to determine, whether it be more monstrous or unaccountable, that rather than commit a Sin before others, who would be their Accomplices, and uphold them in it, Men should chuse to be guilty of a greater before God, who has vow'd to revenge it. To say that this proceeds from Atheism, and want of Faith, is contrary to Experience, for let us take a thousand People to task, that shall have all been guilty of this or any other the most Heinous Crime, and we shall hardly find one, but what will not only acknow­ledge a Deity, but likewise tell us, that he is con­vinc'd of his Ubiquity and Omniscience, his Wisdom, Justice, and Omnipotence, and that he is ready to subscribe to every Article of Christianity. What can be said of this, is, that Man contradicts himself, and acts directly against his own Principle. What could be more absurd in humane Affairs, than that a Thief de­signing to steal a Horse, should endeavour to shun the Eyes of all the World but the Owners; especially if he was fully perswaded, that this Owner could catch him whenever he would, and instict what Punishment upon him he pleas'd? What Spiritual darkness must surround Man, that should be stark blind in his great­est Concerns, and clear sighted only in Trifles? When [Page 12] a Man shews Bashfulness, and the utmost Cowardice to the most impotent Wretch of his Fellow Creatures, is it not unconceivable he should behave himself with gi­antick Boldness and Impudence, to affront the Almigh­ty Creator of Heaven and Earth? Yet there is one thing more contradictory still, which is, that at the same time he'll affect to be thought Brave as to Princi­ple, and a Christian as to Religion.

IT is the general Opinion, that the Shameless are the worst of People; yet Shame when ill plac'd, has often wrought worse Effects than the Reverse alone has ever been able to produce. When a Bastard Infant is found dead, and the Mother lately deliver'd without Witness, is not able to prove either that she had made Provision for it, or during her Pregnancy, imparted the Secret to another besides the Father, our English Law, without any other Evidence, presumes the Wo­man to have Murder'd the Child. From whence it is evident the Legislators must have suppos'd that some Women may have Cruelty enough to commit the ut­most unnatural Murder of all, and at the same time want Courage to bear Shame: But is there no Reme­dy to be found against this preposterous Shame? Is it impossible to imbue Youth with better Notions of it than are commonly received either by Example or Instruction?

WOMEN for the generality, are more Bashful and reserv'd than Men, and there are things that a Man of the strictest Morals shall not scruple to do in Pub­lick, which yet would shock most Women, even after Prostitution: From hence to imagine, that Women are naturally more modest than Men, is a Mistake; all the Difference between them, depends upon Custom and Education; and I am much mistaken, if this great Power of Fashions and Instruction does not point at a [Page 13] Remedy, that would be very serviceable against SELF-POLLUTION. It is a Rule I know among the most prudent People, never to mention any thing concern­ing this Vice, to the Youth of either Sex, for fear that either the Desire after Things forbidden, or else Curiosity itself, might prompt the Pupils to what per­haps they never might have thought on, had it not been for the too instructive Caution of the Teachers. But there are other Methods: The Instruction of Youth I hint at, should commence from their Infancy. If Children were strictly forbid, never to touch their Eyes or Nose, but with their Handkerchief, and that only upon very urgent Necessities; if likewise they saw every Body comply with this Custom, and it was counted abominable to touch them with their naked Hards, I can't see why this might not be so shocking to 'em when grown up, as now the most guilty Denuda­tions are to well-bred People.

I Would have the Reader reflect on the Matter I treat of, which differs much from other Points of Mo­rality; for in handling other Topicks, a Man may safely say whatever he thinks any way advantageous to his Design; and has nothing to hinder him from rallying together whatever he apprehends necessary, and proposing his Arguments in their utmost Extent and Force, making them as plain as possible, and ans­wering all Difficulties imaginable. But in arguing a­gainst Uncleanness, especially this sort of it, which of all, as it is the most loathsome, the same Liberty is not to be taken, but a Man is extremely confin'd, and is oblig'd to express himself with the utmost Circum­spection and Caution, for fear of intrenching upon Modesty; which as I promis'd I would not be Guilty of doing, I shall all along with the greatest strictness observe, as knowing I should be oblig'd to name some [Page 14] Things that might betray my Readers into the remem­brance of what it is much better that they should for ever forget, as they would not then be able to set such a watchful Guard upon their Thoughts and Fan­cies, but that some soul or filthy Desires would in Spight creep in; the least imagination only of which, would render them Odious in God's sight, who seeth the Heart, and Delights in none but those who are pure and upright there; with which Apology, hoping it will be thought sufficient for what Omissions and Obscurity I have been guilty of, I conclude this Chapter.

HAVING set forth the Heinousness of this Sin in the preceeding Chapter, one might justly imagine, that the Impression which the Ugliness of Incontinence and Uncleanness in general there repre­sented must make, would not so immediately wear out, as not to secure, for some small time, the Ima­gination even of vicious Persons against any slight At­tacks of Unchastity; but there are Lascivious People of such corrupt Minds, that at no time excepted, they may be rais'd to impure Thoughts by bare words, without Coherence, and the Names of Parts, even when made use of in the Discription of Calamitous Cases and Nauseous Diseases; Therefore as I shall be [Page 15] forc'd to make use of some expressions in this Chap­ter, which tho' spoke with a Design the most remote from Obscenity, may, working by the reverse, perhaps furnish the Fancies of silly People with Matter for Impurity; therefore I say, I beg of the Reader to stop here, and not to proceed any further, unless he has a Desire to be chast, or at least be apt to consider whether he ought to have it or no.

THE Afflictions which may, and often do fall upon those who are or have been guilty of the sinful Practice of SELF-POLLUTION, belong either to the Soul or the Body: I shall begin with those of the least Con­cern. In the first place, it manifestly hinders the Growth both in Boys and Girls, and few of either Sex, that in their Youth commit this Sin to excess for any considerable time, come ever to that Robust­ness or Strength which they would have arriv'd to without it. In Men as well as Boys, the very first Attempt of it has often occasion'd a Phymosis in some, and a Paraphymosis in others; I shall not explain these Terms any further, let it suffice that they are Accidents which are very troublesome & painful, and may con­tinue to be tormenting for some time, if not bring on Ulcers and other worse Symptoms; especially if manag'd by raw unskilful People, whom to employ, it is most commonly the Fate of young Men, who being conscious of their Guilt, have not the Assurance to address themselves to Men of Worth and Experi­ence. Whoever wants to know the Signification of those Words, any Surgeon will imform him.

THE frequent Use of this POLLUTION; like­wise causes Stranguries, Priapisms, and other Dis­orders of the Penis and Testes, but especially Gonorr­haea's, more difficult to be cur'd, than those contract­ed from Women actually labouring under soul Diseases. [Page 16] When the Seminal Vessels are first strain'd, and after­wards relax'd, the Ferment in the Testes is destroy'd and the Seed grown thin and waterish, comes away unelaborated, without any provocation; this Distem­per often proves fatal, even under the Hands of the most skilful. These Gonorrhaea's are chiefly occasion'd, says Etmuller (a famous Physician) a damnata Mastu­pratione, from that damnable SELF-POLLUTION; and as Dr. Baynard also confirms, (speaking of this Practice) by that cursed School-Wickedness of Mastur­bation (Res faeda dictu)

IN some it has been the Cause of fainting Fits and Epilepsies; in others of Consumptions; and many young Men who were strong and lusty before they gave themselves over to this Vice, have been worn out by it, and by its robbing the Body of its balmy and vital Moisture, without Cough or Spitting, dry and emacia­ted, sent to their Graves. In others again, whom it has not kill'd, it has produc'd Nightly and excessive Seminal Emissions; a Weakness in the Penis, and loss of Erection, as if they had been Castrated. Many a young Gentleman (says the same Dr. Baynard) has been for ever utterly undone by it: The Reason he gives for it, is, That used when young, it so forces and weakens the tender Vessels, that when they come to Manhood, it renders them ridiculous to Women, because impotent, a Curse half tanti to Castration; many of them not being able to touch a Woman, but ad primum labiorum contactum semen emittunt, &c. In some Men of very strong Constitutions, the Mis­chiefs may not be so visible, and themselves perhaps capable of Marrying; and yet the Blood and Spirits impair'd, and the Seed render'd infertile, so as to make them unfit for Procreation, by its changing the Crafts of the Spermatick Parts, making them become bar­ren, [Page 17] as Land becomes poor by being over-till'd; and few of those that have been much accustom'd to this Vice in their Youth, have ever much reason to boast of the Fruits of their Marriage-Bed; for if by Na­ture's extraordinary Helps, they should get any Chil­dren, which happens not often, they are commonly weakly little ones, that either die soon, or become tender, sickly People, always ailing and complaining; a misery to themselves, a dishonour to humane Race, and a scandal to their Parents.

WITH what Encouragement to Virtue there­fore, says a certain Author, may young People, be­hold in a Man at the Age of Fourscore, with a Wife of the like Antiquity, both bless'd with healthy hail Constitutions, and fresh wholesome Countenances, with sound Minds, and perfect Senses, with active Limbs, and of chearful Tempers, presiding over a healthful Progeny, perhaps to the third or fourth Generati­on; and all these Blessings, owing under Providence, to their Temperance and Continence; when if we turn our Eyes upon licentious Masturbaters, we shall find them with meagre Jaws, and pale Looks, with feeble Hams, and Legs without Calves, their Gene­rative Faculties weakon'd, if not destroy'd in the Prime of their Years. A Jest to others, and a Torment to themselves.

IN Women SELF-POLLUTION if frequently practis'd, relaxes and spoils the retentive Faculty, oc­casions the Flour albus, an obnoxious as well as per­plexing Illness attending that Sex, which upon account of the Womb, may draw on a whole Legion of Dis­eases; among other Disorders, it makes 'em look pale, and those who are not of a good Complection, swarthy and hagged. It frequently is the Cause of [Page 18] Hysterick Fits, and sometimes, by draining away all the radical Moisture, Consumptions. But what it more often produces than either is Barrenness, and at length a total ineptitude to the Act of Generation it self, Misfortunes very afflicting to them, because seldom to be redress'd.

THE Reason why I am not more particular in describing the many Calamities and bodily sufferings, which this Practice may be the occasion of in Women, I hope will be obvious to every Reader that is capable of making Reflections. It would be impossible to rake into so much Filthiness, as I should be oblig'd to do, without offending Chastity. One thing I shall add, ad­dressing my self to young Women, who have any Esteem for their Honour, and would keep their Repu­tation unspotted, which is, that many of them who thus defile their Bodies, by being needless, or perhaps more fill'd with impure Desires than ordinary, actually deflower themselves, and foolishly part with that va­luable Badge of their Chastity and Innocence, which when once lost, is never to be retriev'd. This may be the fatal Cause whenever they marry, of endless Jealousies and Family-Quarrels, and make their Hus­bands suspect more than they have deserv'd, wrong­fully imagining, that there is but one Way by which Maids may forfeit their Virginity.

THE next evil Consequences to be apprehended from SELF-POLLUTION, are all those other Vices which it may lead the way to, and in time be the Occasion of: Let us once suppose, what some raw ignorant People imagine, that this is only a silly Practice, that there is no such great harm in it, and, if it be a Sin, it is at least less criminal than Fornication. Let us, I say, suppose this, tho' not grant it, and after that, se­riously consider what Effects this foolish Trick of Youth [Page 19] (as some favourably term it) is like to have on either Sex, and what Impression it must necessarily make on the Minds of those, that have given themselves over to it.

AS we are conceiv'd in Sin, it is impossible but lust­ful Desires will now and then arise, especially in young People that are in Health. By the Reluctancy which all innocent Persons feel against complying with them, it is easily to be discover'd, that they are evil, and that the more violently they attack us, the more vi­gorously we ought to resist them. While this Con­flict betwixt Lust and Chastity last, we are Proof against many Temptations, and our Virtue remains trium­phant. But when once we abandon our Guard, and allow those wanton Thoughts the Liberty of roving and wandering where-e'er they please, and loose Fancy can lead them, we make the first step to our Undoing; and our Chastity is always in Danger, as soon as our Dread and great Apprehen [...] of losing it, is gone. We ought not to trust to frail Reason, because it is no Match for our Inclinations, which are infinitely stronger. All carnal Temptations ought to be care­fully shunned, if it be possible; but if met with, bold­ly defy'd; for whoever admits of a Parley with Lust, will be vanquish'd at last, and is already capitulating with the Enemy. Therefore for our lives, ought we to forbear all Parley with the Flesh, observing the diffe­rent Rules the Scripture give, between mortifying those Sins the Devil would put us upon, and mortify­ing those Lusts the Flesh would tempt us to; the for­mer is done by resisting, resist the Devil, and he will flee from you. There when a Man grows stout and couragious, Satan grows cowardly, but it is not so with the Business of the Flesh; there our greatest Safety is in flying; when we have to do with Satan, [Page 20] the Enemy is without us; but when we have to do with Lust, the Enemy is within us.

THE Devil may suggest to the Haughty and the Bash­ful, that in SELF-POLLUTION they'll run no Hazard of their Reputation, and that no body in the World shall know it but themselves; and to the Covetous, that they shall lose nothing by it; or else represent he Impunity of it to the Cautious and Fearful; but he won't tell them that the All-seeing God must be a Witness to an Act, which his Holiness so much abomi­nates, that the greatest Loss that can be sustain'd, is that of the Divine Favour, which, to Ballance, the Gain of the whole World is not Equivalent? and that eter­nal Damnation infinitely exceeds all Temporal Punish­ments that can be invented. When the first plausible Suggestions are once admitted, the latter Consequen­ces, which are at least as certain, are not suffered to intrude, or are presently shov'd out as troublesome Companions. But whatever Reservedness before o­thers, they may flatter themselves with, whenever the Fact is once committed, if it was but a trifling Sin, they can have no Innocence to boast of afterwards. The Barrier that fenc'd their Chastity is broke, and the Enemy to Purity and Holiness makes daily Inroads, and ravages through every Passage of the conquered Soul.

THE Sensuality of such, by being the Occasion of abundance of inordinate Inclinations in them, hurries them on to many Instances of Lewdness, for satisfying this brutish Passion. But the State of the Soul is chief­ly to be considered; whilst it is ordinarily possess'd by lustful Thoughts and Desires; the unchast Person has his Mind rarely free from lascivious and shameful Ima­ginations and Fancies, His Heart is a continual [Page 21] Spring of evil Thoughts, bubling up in it every Mo­ment: So that there needs only the Presence of an Object to inflame his Desire. Let him but see or hear any thing relating to his beloved Sin, and his Lust is presently kindled by it. And not only so, but at o­ther times when none of these Obj [...]cts present them­selves, his Memory serves to furnish him with such former Passages as had gratify'd his Sensuality; these he recalls to his Mind, and pleases himself with the Though [...]s of them, instead of reflecting upon them, as he ought with Sorrow of Heart, and Confusion of Face.

WHERE this Sin is become habitual, there must be a Distaste to Godliness and Virtue in general, and whatever Wantonness, obscene Discourses, shameful Actions, and fi [...]thy Representations are to be met with, (how cautiously soever they may to the World seem to be avoided) are treasured up with Care, constantly to feed this Flame of Impurity. For no sooner has Uncleanness got the Mastery over the Heart, but forthwith it pursues the Man every where, and keeps its Possession of him at all Times, and in all Places. Upon the most serious Occasions, and in the very Acts of Religion, he ever and anon finds himself transported with lustful Conceptions and Desires, which incessantly follow him, and take up his Thoughts. I shall not need to say, how great a Part of Mankind find their Mind flag and languish, and wander from their Busi­ness, and are full even of wicked Thoughts, when they should be praying to God, or hearkening to his Word. But it is certain, that in many, Impurity is the Cause of this Disorder, a Soul that is not chast, will not know how to be devout. To such an one, the holy Exercises of Prayer, Meditation, Reading, &c. are in­sipid and unpleasant. A Love of Voluptuousness is in­consistent with spiritual Delights, and those pious [Page 22] Affections, and Joys, and Raptures, which accompany a sincere Holiness of Conversation.

I Have in the foregoing Chapter spoke of some, who gave themselves over to this, and yet were Proof against any other gross Sin of Uncleanness, but it [...]s not so with all: Thousands have been guilty of Adul­tery, as well as Fornication, who would never have yielded to those Temptations, which overcame them, if they had never been initiated in Lasciviousness, and acquir'd to themselves a Habit of Impurity by SELF-POLLUTION first. In such, not only the grosser Crimes of Uncleanness I just now named, but likewise all others that may be occasioned by them, as Lying, Forswearing, perhaps Murder, and what not, must be laid to the Charge, and brought in as the Effects and Consequences of their fi [...]st darling Sin, by which they were infected with a stronger Habit of Impurity, than they could ever have contracted from any other Frailty.

AMONG the Consequences of the Sin I treat of, ought not to be forgot the Troubles and Agonies of a wounded Conscience, whenever it is rous'd, and makes the polluted startle, affrighted at the Enormity of their Crime. To let the Reader see how this Guilt of un­natural Impurity can alarm the Offenders, when they awaken from their Lethargy of Sin, I shall insert the Preface to a little Book, entituled, Letters of Advice from Reverend Divines, to a young Gentleman about a weighty Case of Conscience. This Preface, wrote likewise by way of LETTER, is address'd to all young Men, who have or may be tempted to this great Sin in the following Manner.

THE Substance of the LETTERS mention'd in this Preface, shall be communicated to the Reader, in the [Page 24] following Chapter; whom I entreat to lend his seri­ous Consideration, on what shall be further said is this.

THERE are many heinous Offenders, who are har­den'd in Sin, and continue in it and all worldly Enjoy­ments, without relenting; but few go so to their Graves; most great Sinners before they die, feel a deep Remorse, and are tormented with the bitter Stings of Conscience, upbraiding them with their Guilt, and representing it to them in its true Colours, and most frightful Forms. What Com­fort must a Man have, in reflecting on the past Acti­ons of his Life, who hardly comes to half the Age he might reasonably have expected to arrive at, finds him­self enervated by the practice of SELF POLLUTION, his Spirits sunk, his Body wasted, and his Strength decay'd; in continual Danger of being forc'd to resign his impure Breath, upon the least Rigour of the Sea­son, or any other small Accident? What Comfort, I say, must a Man have, when his Crime, representing it self before him, in its most ghastly Shape, Consci­ence shall upbraid him, that by so many repeated Acts of Murder, he has at last destroy'd himself before he is Thirty Years of Age, as by my own Experience I have known it the case of several? It such great Misfortunes happen but seldom, there are other infirmities that may occasion very disagreeable Reflections. When Persons of good Estates, in the Flower of their Age, find themselves bereft of their Manhood, and conscious of their Impotence, and the cursed Cause of it, are forc'd to decline the most advantageous Matches, and without the least Hopes of Posterity, remain the Contempt of others, and a Burden to themselves; to which perhaps, the Mortification shall be added, that the Name and Honour of an Ancient Family, extinct with themselves, must be for ever buried in Oblivion, whilst the magni­ficent [Page 25] Seats and venerable Structures of their more vertuous Ancestors, are inherited or pull'd down by Strangers.

OTHERS again, who can't be said to die without Offspring, have puny ling'ring Children, more brought up by Physick than Kitchin Diet, which they are forc'd to leave at Fourteen or Fifteen Years of Age, perhaps younger, without any probability that they shall ever come to Maturity: When Persons of large Possessions have no better Views to turn to, than these, and withal so much Reason to lay all the Blame upon themselves, as the frequent practice of SELF-POLLUTION in their Youth, can furnish them with, the Prospect can be but Melancholick. Some Women likewise, tho' married to ki [...]d and fertile Husbands, who through the vileness of their Affections, have chang'd, as St. Paul ex­presses it, the natural use into that which is against Nature, are all their Life-time wishing for Children in vain; every Year perhaps they change the Air, try all the Baths in Christendom, and follow the Advice of most Physicians, and yet are either subject to fre­quent Miscarriages before the Fifth Month, or else are never impregnated at all. If ever such Women were guilty of SELF-POLLUTION to Excess, and are wise enough to know the Consequences of it, with what Sorrow and Anxieties must the Remembrance of it fill them, even when their Troubles are not extend­ed beyond Temporal Affairs? But when once they are touched with the quick Sense of their heinous Offences to GOD, how must the Reflection on the Things I have named confound the Guilty of either Sex? What Aggravations will they not heap on their Crimes, even to their own Imaginations?

LET no Body imagine that the Consequences of this Sin, and all other Acts of Uncleanness, will be [Page 26] less Calamitous to those, whom either the bodily Sufferings and Infirmities I have spoken of, never reach, or no Temporal Afflictions make any Impression upon, in order to Repentance. Those who never feel any Trouble for their Sin, are oftentimes as insensible of the Punishments of it, such Punishments I mean as befall them by reason of it in this Life. Sometimes one may perceive the Judgments of GOD hanging o­ver the Heads of the Unchaste, and threatning to fall upon them; sometimes actually and visibly pursuing them in their own Persons, or in their Relations, or Affairs in the World, making them groan under the Miseries, Sorrows, and divers Evils they have brought upon themselves; and yet we may see how little Sense they have of the Reason, why these sad Afflicti­ons are laid upon them, and how ready they are to attribute their Misfortune to any other Cause, rather than to themselves; some of them continuing in their Security, till the Judgment of GOD seizes them, and they die in their Impenitence, which is the most de­plorable and most dangerous State a Man can fall into. For so long as the Sinner has a Sense of his Guilt, and the Vengeance justly due to him for it, there is some hope of him; but when he is come to this Degree of Obduracy, there is very little to be expected from him; for he is then upon the very Brink of Misery, and but one Step from everlasting Destruction.

FROM what has been said last then, it is manifest, that neither our escaping the Bodily Sufferings which so often ensue upon this Crime, nor our insensibility of the Sin, or the Temporal Punishments of it, make any Amendment in our Condition; and on the other Side, as evident, from what has been said before, that the Consequences of this Crime, may on several Ac­counts render the Reflection on the Cause of it, most [Page 27] terrible to the Offenders, and excite in them such an Inconceivable Indignation against themselves, as (with­out GOD's Mercy) cannot possibly end but in Despair.

LET us now consider, once, That these Pangs of Conscience (terrible as they are) are most necessary to Repentance, which yet no Body can be sure that it will be accepted. But if those Anxieties to be suffer'd on Earth, are most frightful to all that will reflect on them, how much more ought the Guilty to stand in awe of those other more inevitable, and more intol­lerable Punishments which are reserv'd for the other Life? The unclean are not always punish'd in this World, but they will be most certainly in the next, unless they take Care to prevent it, by a timely and hearty Reformation. This the Holy Scripture teaches, as expresly as may be; Neither Fornicators, says St. Paul, nor Adulterers, nor the Abominable, shall in­herit the Kingdom of God; cautioning also at the same time, that we don't abuse our selves, nor flatter our selves in this respect. And the same Doctrine he repeats, Gal. 5.19, 20, 21. I have told you before, as I have told you in times past, that they who commit such things, shall not inherit the Kingdom of God. So Eph. 5.6. Let no man deceive you with vain words, for because of these things, cometh the wrath of God upon the children of disobedience. St. Peter likewise, in the 2d Epist. Chap. 2. ver. 9. declares and proves by many Examples, that God reserves the Wicked, and chiefly the carnal and impure, unto the Day of Judgment, to be punished.

THESE are the Consequences of SELF-POLLU­TION; this is that dreadful State to which it brings Men; and these the Sins into which it drives them, and the Punishment to which it renders them obnoxi­ous. [Page 28] And one would think them enough to inspire all Persons with a Detestation against this Vice. I am sure, every one has Reason to dread the Thoughts of falling into that Bruitishness and Hardness of Heart, of which all are in great Danger, who at any time pass the Bounds of Modesty, and part with their Chastity; and should therefore seriously study to prevent that Remorse, which sooner or later will be the Portion of the Lasci­vious; and to keep at a Distance from a Sin, that draws so many others after it, and in a Word, casts its Slaves and Votaries into an Abyss of Evils.

IN the foregoing Chapter, it has been prov'd, that the Hurt which either Sex may receive from SELF-POLLUTION, is Corporal as well as Spiritual: But because every Body, who but once has committed this Fact, has in a grievous manner offended GOD, and wrong'd his Soul, and many of strong Constitutions may for some Time have been guilty of this Sin, with­out any considerable, or at least perceptible Harm to their Bodies, yet how to redress the spiritual Injury received, shall be our first and chiefest Care. There is no Christian who can be ignorant, that no Pardon can be obtain'd for this as well as other Sins, without Repentance in general; but many are apt to deceive [Page 29] themselves concerning the Nature of Repentance, as not well knowing in what it consists; wherefore, it is requisite I should say something of the Manner after which this Duty ought to be performed, as well as the Necessity of it.

THE first Branch of Repentance, and the first Duty of the polluted, is a Sorrow for what they have done; after this, it is very necessary that the Sinner should examine himself, to know what Principle it arises from; for if his Sorrow only proceeds from any Cor­poral Affliction, which this Sin already has brought upon him; or the Fear that it may do so in time to come, it is not saving, unless the Sinner makes a fur­ther Progress, and improves the Almighty's Chastise­ments, to beget in him an unfeign'd Abhorrence of his Transgressions. Wherefore, the principal Cause of his Grief must be the greatness of the Sin it self, and the woful Estate whereinto it brings Men, in relation to GOD and their own Salvation; for it is certain, that no Repentance is acceptable in the sight of GOD, that does not arise from such Meditations as these.

NEITHER is it sufficient to be somewhat grieved and ashamed; but this Grief must be affecting, such as enters deep, and pierces the very Heart, filling it with Sadness and Remorse, Detestation and Fear; or if it be not such at the beginning, it must be such at length. This is above all others the one infallible Mark of a hearty Sorrow, and sincere Repentance; that the Sinner finds no longer any Pleasure or Satisfaction in the things he had formerly delighted in, but seeks to with­draw and get out of the way of them, and finds more Comfort in his Sadness and Tears for them: Some­times those that have renounced this and other Sins of Uncleanness, have turned aside another way; and be­taken [Page 30] themselves to Pleasures of another Nature. But so long as they retain an Affection for worldly Pleasures and Joys of whatsoever kind, this is a certain Sign of their not being touch'd with a true Repentance.

BUT above all, Care must be taken, that this Grief be lasting; for Mens Sorrow is oftentimes but light at the beginning of their Conversion, as will easily be apprehended, if we but call to mind that there are two sorts of Sins. Some there are for which a Man is apt to have an extream Concern, as soon as he ever has committed them, and they are such as he is not be­trayed into by his own Inclination, nor can take Delight in. Thus, when one has committed Murder, or spo­ken Blasphemy, he will perhaps be immediately struct with the Horror of his Crime, and a stinging Re­morse, by reason of it. But it is quite otherwise with those Sins into which Men are drawn by Pleasure, and which gratify their Inclinations, and especially when they are become habitual. Though they take up a Re­solution of quitting these, they do not at first look up­on 'em with the Aversion due to them; they could yet please themselves with them, and it is not without doing Violence to themselves, and resisting their own Inclinations, that they get rid of them. So that their Dislike of these sorts of Sins is but small at first, the Fire of Lust not being yet wholly extinct. But the chief Commendation of it, is, that it is lasting. And this is what they ought to have an especial regard to, the cause of most Mens Failings in these Attempts, being, that in time the sense of their Crimes abates, and at last wears quite away.

THE Repentance of those who are polluted by this Sin, or any other sort of Uncleanness▪ should remain with them to their Lives end. These are not Sins [Page 31] which a Man can forget, and the Memory of them ought to be always fresh, that the Penitent may truly say with David, My Sins are ever before me. Not only the time that has past since the Commission of it, but even an Amendment of Life does not take away the Sense of so great a Fault; but on the contrary he becomes more and more sensible of it. Even this Thought, that the Sinner has had the Happiness to obtain the Pardon of his Guilt, will render the Re­membrance of it the more bitter, and the greater Pro­gress he makes in Holiness, the more abominable will his wickedness appear. The greater Experience he has had of GOD's Mercy, the more he will accuse and loath himself; & the more hope he has of Salvation through GOD's Goodness, the more will he be af­fected with the danger of being excluded from it to which he had expos'd himself.

ANOTHER great Duty that belongs to Repentance, is Conversion and Amendment: The Guilty must forsake their Sin, and continue no longer in it. When our Blessed Saviour pardon'd the Woman taken in A­dultery, he said to her; Go and Sin no more. The Crime must therefore be totally renounc'd; and they which do not this, but relapse into it, have not repented of it. Every Act, and every repetition of their Sin is an Aggravation of both their Guilt and Punishment.

BUT this is but the beginning of Conversion; and this first step will be to no purpose, if the Offenders stop here; it is not enough to renounce their Crime, without renouncing likewise all the Approaches to it: All the several Species of Imp [...]rity, and all the Defile­ments of either Body or Mind; all lewd Actions, wanton Glances, impure Thoughts and Desires, toge­ther with such Familiarities as expose to Temptations; [Page 32] all obscene Discourse, or Expressions, and the like, which are contrary to Chastity, must be entirely laid aside.

IT is true, This Re [...]unciation may appear Difficult at first, and will occasion no small Trouble to those that have contract [...] a vic [...]ous H [...]bit of giving them­selves up to all sorts of Passions. But People must courageously resolve to overcome themselves, it being far better to deny themselves in those things, and to cross their own I [...]clinations for a time, then by pur­suing them, to perish Eternally. It is profitable that One [...]f their Members sh [...]uld perish, and not that their whole Body should be cast into Hell, St. Matth. 5.29.

THERE are two Reasons why it is necessary to re­nounce all th [...]se Species of Impurity: First, because they will be apt to make Men fall again into the Crime; and then, because a true Repentance is incon­sistent with Defi [...]ment. The Soul is not changed, whilst it is not pure, but preserves a Kindness for those filthy and shameful Passions. In a Word, where­soever there is any Love of Sin, there is no true Re­formation.

IT suffices not barely to fly Impurity, but they likewise must shew forth their Repentance, by a Life of Mortification; and if it be a general Doctrine a­mong Christians, not to take Care of the Flesh but to mortify the Body, and keep it under, and bring it into Subjection, none have more reason for the Obser­vance of these Injunctions than those whom the Pas­sions of the Flesh have drawn into Sin. A love of Pleasures and compliance with the Flesh, are no where more highly blameable, than in such as are guilty of Impurity. And it must also be granted, that when [Page 33] any one is touch'd with a lively Sense of this Crime, he goes on no longer in quest of his vain Delights, he is not then in a Condition to rejoyce and please him­self, but places his Consolation rather in the Exercises of Repentance: Diversions, and frivilous Entertain­ments, reading vain Authors, Dressing, and the Care of the Body; all these make but vain Impressions up­ [...]o him. And on the contrary, when chose that have been impure and dissolute, and who have left off to Sin, as they have grown into Years, do not mortify themselves; when they lose their Ease, and make it their study to obtain the Pleasures and Advantages of Life, passing their time in Idleness, or at Play, and setting their Minds upon Dainties and sumptuous Entertainments, most certainly these are yet in a State of Impenitence, and have never been truly sensible of their Fault, not duly set themselves to make amends for it.

THE Sincerity of Conversion, must not only appear in the things which have relation to Impurity, but in the whole Course of their Conversation. So great a Fall should render a Man Wise, Pious, Circumspect in all things: All that is in him is to become new: He would take occasion from every thing to shew his Re­pentance, to discharge his Duty towards GOD, to edify his Neighbour, and to purify himself more and more. He ought with the greatest Exactness and Sin­cerity to practice the Duties of Religion, to give him­self to Meditation and Prayer, and to be constant in Holy Exercises, casting himself, as St. Austin advises, upon GOD, who will not withdraw himself from him, nor leave him to fall, but will help him, if he relies upon, and puts confidence in him: There are only two things requir'd of him, one, that he would fir [...] ­ly resolve, to make the Glory of GOD, and his own Salvation his chief End, regarding nothing in Compari­son [Page 34] with it; and the other, not to trust in his own Strength or Prudence, but in the Omnipotence and infinite Love of GOD. He ought likewise to do all the Works he shall be able, and especially to employ his Goods to the Uses of Piety and Charity, following the Counsel of the Prophet Daniel, Redeeming their Sins by Alms, and their Iniquities by shewing Mercy to the Poor.

HAPPY are the Guilty who discharge these Duties aright, who with the sinful Woman in St. Luke's Gos­pel, weep bitterly for their Faults, who have renoun­ced and forsaken them, and are altogether converted, Their Sins, though great shall be forgiven them. These are by no means to be despised: For there is a great deal of Love due to all Sinners, but more es­pecially to such as forsake their Wickedness, and cause Joy in Heaven by their Return.

BUT he that allows himself in any known Sin, is a wicked Man, and he that teaches, or any ways en­courages another to commit a Sin, as is too customa­rily done in the Practice of SELF-POLLUTION, is likewise a wicked Man, for he is Partner with him in that Sin which he tempts him to, and consequently without sincere Repentance, must expect to share with him in the Punishment; and no wicked Man hath any Portion in the Kingdom of Heaven.