in the vicious habit of self-pollution, has been exaggerated by us, we shall take the liberty of adducing a few passages from Holy Writ itself, in corroboration of the sentiments expressed by us. The validity of an appeal to such an authority is irrefragable and undeniable, inasmuch as its truth is above impeachment, and its purity above suspicion. Nor shall we allow ourselves to be deterred from appealing to such a tribunal by the sneer of the infidel. The object we have proposed to ourselves in the composition of this work, is, we trust, good; and every legitimate means which we can employ to enhance its value, and recommend its perusal to youth and adults we are determined to avail ourselves of. We all know that to different individuals, different species of proof bring different degrees of conviction: but in the present case, wherein we adduce, observed, established, and authenticated facts and results, and when we trace these facts and results by the process of analytical reasoning, and by the laws of induction to their causes, and when we make it manifest that such causes are adequate to produce such and such effects; when, in addition to all this human demonstration, we bring to our aid the word of God himself, who neither "can deceive nor be deceived," unwieldy and obdurate indeed must that man be, who can resist the combined force of such overwhelming authorities! We shall now without further apology, adduce our proofs from Scripture of the enormity of the sin of self-pollution.

St. Paul in his Epistle to the Ephesians, chap. v., v. 6, says "Let no man deceive you with vain

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words; for because of these things cometh the wrath of GOD upon the children of disobedience." "Keep thyself pure," says the same apostle:-1 Tim. chap. v., v. 22. And again, "Unto the pure all things are pure; but unto them that are defiled, nothing is pure; but even their mind and their consciences are defiled." St. Paul's first Epistle to the Thessalonians, chap. iv., v. 3, 4, 5, and 7,-" For this is the will of God, even your sanctification that ye should abstain from fornication. That every one of you should know how to possess his vessel in sanctification and honour. in the lust of concupiscence, even as the Gentiles who know not God: for God hath not called us unto uncleanness, but unto holiness." Epistle to the Romans, chap. xiii., v. 13.-" Not in chambering and wantonness." "Walk not," says he, 66 as other Gentiles walk, who being past feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness.”—Ephesians iv., 17, 19, chap. vi., v. 15. Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ and make them members of an harlot? God forbid!" 1 Cor. chap. iii., v. 16.-" Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" And in the same to the Corinthians, chap. iii., v. 17,"If any man defile the temple of God, him shall God destroy, for the temple of God is holy, which temple ye are."

But if it was not revealed to us that God is highly offended at all manner of uncleanness, when we re

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flect on the end of marriage in all countries, and in all societies, and the manner after which God has ordained that our species should be continued, natural religion and our own reason would instruct us, that to destroy that end must be very offensive to God; that the crime in itself is monstrous and unnatural; in its practice filthy and odious to extremity; its guilt is crying, and its consequences ruinous; it destroys conjugal affection, prevents natural inclination, and tends to extinguish the hopes of posterity.

In the foregoing pages, it has been proved that the hurt which either sex may receive from self-pollution, is corporeal as well as spiritual; because those who once committed this act have in a grievous manner offended God, and many of strong constitutions may for some time have been guilty of this sin, without any 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 obtained for this as well as other sins, without repentance in general; but many are apt to deceive themselves concerning the nature of repentance, as not well knowing in what it consists; wherefore it is requisite something should be said of the manner after which this duty ought to be performed, as well as the necessity of it.

The repentance of those who are polluted by this sin, should remain with them to their lives end. These are not sins 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 passed since the commission of it, but even the 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 goodness, the more he will accuse and loath himself; and 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 exposed 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 pardoned the woman taken in adultery, he said to her: "Go, and sin no more." The crime must, therefore, be totally renounced; 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.

Before concluding, we think it right to mention, that, in many instances, patients who have in early life indulged in the habit of self-pollution, are frequently, many years after they have abandoned the pernicious habit, annoyed and rendered wretched by the consequences which it has left behind it. Such persons are troubled with involuntary discharges,

pains in the

back and limbs, and several other anomalous symp toms, which the experienced practitioner will at once refer to their true origin. To such persons we would earnestly recommend an immediate recourse to the CORDIAL BALM OF SYRIACUм. The success which is to be derived from its use, is of such a nature as to insure to the patient a restoration to strength and vigour.

It is of course, unnecessary to state, that the success of the treatment herein recommended, as well as the celerity of the cure, are, in all cases, invariably proportioned according to the attention with which the directions, contained in this Work, are complied with.

GENERAL INSTRUCTIONS,

To be observed by those labouring under Generative Debility, Seminal Weakness, Impotency, Nocturnal Emissions, or Deficiency of Natural Strength, while under a course of the CORDIAL BALM OF SYRIACUM.

ADVICE AND PLAIN RULES FOR PATIENTS.

The first step that should be taken with regard to the cure, is, to leave off those practices that have occasioned the disease, though it may appear to be a difficult matter, as the very soul itself is generally so much polluted that it can dwell on no other idea. However, by a sincere repentance, and fixed determination to desist before it is too late, there is not the least doubt but that the irritability may be subdued, provided the following rules be attended to.