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reason and experience, is likely to convince; but even he must prove a negation, before he pronounces his opponent fundamentally wrong. Controversies, generally speaking, are conducted with little candour, and with still less respectful or even decent language. It is but too common for scurrility, misrepresentation, and abuse, to supersede the exercise of argument; and writers indulge in personal invective, at a time when they ought to exhibit the greatest liberality.

The "Reflector" has been led into this apparent digression from his original plan, by the attack of Saceto," in his "Advice to Young Men," contained in the eleventh number. A leisure hour or two shall be occupied in framing a reply. Had this attack been solely confined to the position laid down, that "man was the slave of the passions," the "Reflector" would have found it less difficult to understand it. As it is, "chisels," "philosophers," "statues," and "forked lightnings'-"Venus" and "Franklin"-" Apollo," "painting, and "sculpture"-appear so admirably jumbled together, that it might require a greater "connoisseur" than the "Reflector," judiciously to determine their respective places. It is, however, to be hoped, that he has penetrated through the veil of ambiguity in which it was obscured, and discovered something like the author's meaning." Saceto" apologises for his "indirect" attack, and alleges want of leisure to be the reason that precluded a "distinct and separate reply." This now appears to be the very essence of consistency, as he has afterwards contrived to fill five pages, in attempting to reply, while little more than one poor solitary page is occupied by the subject implied in the title of his paper. This is an object too trivial to mention-but why attack the "Reflector" under a mask? Why attempt to refute the arguments of a writer, under pretence of giving" Advice to Young Men?" Saceto affirms that it lays directly in the way of his subject;" but how he discovers that, I am at a loss to determine. Perhaps, though, after dabbling in painting, in sculpture, and metaphysics, he may also have studied the intricacy, and chicanery of the law, under the Attorney-general, and have thus acquired his mode of perception and reasoning. However he may hereafter explain this, the "Reflector" has noticed it only to remark, that it is an attack unworthy of one who professes freethinking. Issuing from the pen of a Freethinker, it ought to have exhibited in every respect that candour, that libe rality, that characteristic openness, and unequivocal language, which distinguish the advocates of that system; in short, it would have added much to the respectability of "Saceto," if he had, in addition to the profession of freethinking, acquired a quality equally dignified and scarce-free speaking. Had he given free scope to argument, and dealt less profusely in

assertion, he would have received that tribute at all times due to candour; but he has thrown down the gauntlet in a manner which he "conceives" the most proper; and the "Reflector" accepts it with the most cordial and heartfelt satisfaction. Unbiassed by party, unswayed by prejudice, and unshackled by interest, he will clothe his defence in the armour of truth; reason shall be his shield, and the contest shall be decided by the sword of argument.

The "Reflector" has attempted to prove, and his arguments stand even now uncontroverted, that man is the slave of the passions; Saceto "conceives" it a "false position," yet even he acknowledges that men are in general carried away by their passions-that they are more influenced by their passions than they are by their reason." Blessed consistency! so what reason cannot controul, education can. He then adds, "but when we wish to ascertain to what degree of perfection human nature can attain, the question is not what men have been, or what they are, but what they may be." The "Reflector" might enquire if he is not wandering from the subject; but he will treat him with greater candour. If, therefore, according to his hypothesis," the question is not what men have been, or are now" for what purpose has he assumed his tremendous pen, and hurled its utmost powers against the feeble talents of the "Reflector," who had only affirmed, and who does not even now feel inclined to retract his opinion, unless proved erroneous, that "men have been, are now,' " and it is most probable ever will be, the slaves of the passions, while existing on the surface of this terrestrial globe?

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Men ever "have been," and " are now, the slaves of the passions; yet "Saceto" takes a flying leap over this, and loses himself in an absurd conjecture of what they "may be ;" and yet modestly affirms, that he "intends not to indulge in theoretical speculations, unless they are bottomed in fact, and supported by experience." Now I would ask Saceto, what was ever more bottomed in fact and supported by experience," than the position laid down, that man is the slave of the passions? But he has known the most stubborn spirits softened down by the mild influence of religion, and children the most virtuous and amiable, who have been made so purely by education." The "Reflector," for the sake of argument, will grant him this position; but did he, in any of the former numbers, inculcate any sentiments concerning the passions of " children ?" Most certainly not. Are "virtuous and amiable children” then, the most powerful champions he can produce to prove the human passions imbecile or subservient to education? The passions of "children," from a variety of circumstances, have not room to expand; and those distinguished for amiability at that period are the most prominent. Children, while in a state of

dependance, are not to be considered as implicated in such questions as these. The bright orb of happiness irradiates their morning of life, and the dawn of reason is seldom obscured by the lowering clouds which encircle those who have arrived at maturity.

"Saceto" adds, "could I suppose with this writer, that the passions exist independent of and uncontrouled by custom or education," &c. But what are the suppositions of Saceto" to the arguments of the "Reflector?" If he intended to oppose him, he ought to have been more explicit on his grounds for, doing so; and previous to that he should have refuted the arguments by which that opinion was accompanied. "Saceto" asks theReflector," for what purpose he has taken up his 66 prolific pen" to expose hypocrisy, lash folly,and censure vice, when he believes man to be the slave of the passions, which no education can controul, and which no declamation of his can destroy?" Is vice, folly, or hypocrisy, to triumph with impunity? Is it to escape the honest lash of satire, on account of the causes by which it is produced? Let "Saceto" remember the words of an elegant satirist, that

"Vice is a monster of so foul a mien,
That to be hated, needs but to be seen."

"Saceto" is fond of interrogation; and the "Reflector" might enquire, with equal propriety, if it is not folly to attempt reformation? If it is not folly to teach the doctrines of Christianity, when it has made such tardy progress during the period of near eighteen hundred years? If it is not madness to exhort men to virtue, who have so long been inured to vice? Or suppose" the "Reflector" to be an inhabitant of a country in which despotism had been established-" suppose," for instance, that the despot himself was dead, or mad, or otherwise incapacitated from ruling, and the reins of authority were transferred to another, perhaps a son who might be a fool, or to men who were alike unprincipled and corrupt, would not the opposition of the "Reflector" to their destructive measures, be entitled to praise, even though the improbability of its being attended with any beneficial effects, were ever so apparent?

In following "Saceto" through the maze of absurdity, we come to a most particular point; he asks, "what is meant by man's being the slave of the passions? I have often (says he) heard the assertion made, without understanding it." Now, honest Priscian, how hast thou entangled thyself in the ludicrous shackles of absurdity! Can any thing appear more truly ridiculous than a man who, after attempting, by an accumulation of weak, unmeaning, and vague assertions, to refate a position which he afterwards candidly acknowledges he

does not understand? He suspects, too, that the "writer is not unlike himself." Contempt would restrain all farther comment; but liberality induces the "Reflector" to inform him, that he writes from conviction, and if he was so lamentably ignorant as he supposes him, he has at least a sufficient portion of sense to hide it from the world; and he must add, that if Saceto" is so very dull of apprehension, it would be well if possessed an equal share of prudence.

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"Saceto" would wish it to appear, that he is a “connoisseur;" as such it might naturally be expected that he is intimately acquainted with the fine arts, that the belles lettres had been his constant study, and that the various branches of science had successively occupied his attention. Had he, however, acquired the rudiments of logic, he would have known that it is necessary to understand the fundamental principle of a position, before he attempts to refute the arguments by which it is supported. If he never discovered this, he is but ill adapted for a critic, and still less for a controversial writer. He asks of what passions is man the slave? I answer him in his own manner, of what passions is not man the slave?

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Metaphysics appears next in rank. "All the passions (says he) are good except when indulged to an excess." works of creation, formed by the almighty architect of the universe, must undoubtedly all be good; but we should laugh at the man, who, while writhing in agony from a wound inficted by some poisonous reptile, should pronounce it good, at a time when its venom diffused itself through his veins, and threatened dissolution. Now, says "Saceto," it follows by clear and positive deduction, if I am right in my conjecture, that man is not necessarily and essentially, the slave of the passions. So after all that "Saceto" has said; after cutting, maiming, hacking, and reviewing this position; he at last modestly concludes, that if he is right in his conjecture, it is false !!! What pitiful reasoning! How unworthy of a writer who is attacking the opinion of another; and more especially of one, who affects to think freely, and to take the most comprehensive view of things.

He enquires too, if" the passions exist separate and independent of the man?" Who ever affirmed that they did was any thing advanced by the "Reflector" from which he could possibly draw such an inference? No, the passions do not "exist separate and independent of the man," any more than man does of the passions; but they possess that boundless influence, that neither education, custom, or habit, can eradicate, or even effectually controul; and the history of the different species of the human race since the creation, will bear testimony to the truth of this.

In attacking the different systems of education, it was by no

means the intention of the "Reflector" to immortalize ignorance, as "Saceto" would wish to insinuate; and had he ever read attentively the former numbers of this paper, he would not have asked "will he presume to lay down the scale for moral and intellectual perfection?-Will he attempt to prescribe limits to the progressive powers of the mind?" The "Reflector" will--he has already done so-the standard he erected was perfectibility, and to that standard he still proudly points. Are the powers of mind, or 'virtue, to be examined by any standard adequate to this? He has accused the "Reflec tor" of "calling the history of mankind to plead his cause against a just system of education, on the minds and manners of society;" but where has he done this?-Is it recorded in the former numbers of this paper, or is it the puny offspring of "Saceto's" own prolific brain? He has accused the Reflector of weakness; the charge is too impotent to deserve animadversion; it is one which his "grey goose quill" will at all times repel. "Saceto" may perhaps observe some affinity between that and himself. Was it weak," Saceto," while pleading the omnipotence of education, to point to the genius of Franklin or not? was he indebted for his distinguished rank in the annals of science to systematic education? The Reflector,' in asking if “all men were born alike," did not certainly expect that he could be misunderstood, or misrepresented. If all men were born alike, education would of course be the rudder and compass by which their actions would be directed. None but an ideot would suppose that he intended to deny that there was “a natural and necessary difference in man ;" and he farther allows that genius is an inherent gift, and that pre-eminence of talent is seldom, if ever, the offspring of education.

Saceto says, "though we admit of such varieties in human nature, is the inference just, that education does not form the man? With as much propriety (says he) might we say that the creative power of the chisel, when guided by the masterly hand of the sculptor, does not form the statue, on account of the various kinds of stone, and other substances, of which statues are formed." Now, "Saceto" appears to have a very tender and commendable regard for propriety-he is a "philosopher," a man of science, and moreover a " connoisseur:" we might, therefore, expect from him much acuteness of reasoning, sound argument, and ingenuity; and truly, we have some specimens not to be equalled. Look, gentle reader, at the comparison between men and statues-flesh and blood to stoneanimated bodies, with heavy dull inanimate matter. Let him attend to his philosophical reasoning:-Man is the substance, education the sculptor, and the various branches of science, the implements to be used in forming this statue. Now man, although his body is doubtless a substance, is already formed by

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