1778. "Why, Madam, strictly speaking, he is right. All Etat. friendship is preferring the interest of a friend, to the 69. neglect, or, perhaps, against the interest of others; so that an old Greek said, 'He that has friends has no friend. Now Christianity recommends universal benevolence, to consider all men as our brethren; which is contrary to the virtue of friendship, as described by the ancient philosophers. Surely, Madam, your sect must approve of this; for, you call all men friends." MRS. KNOWLES. "We are commanded to do good to all men, but especially to them who are of the household of Faith." JOHNSON. "Well, Madam. The household of Faith is wide enough." MRS. KNOWLES. "But, Doctor, our Saviour had twelve Apostles, yet there was one whom he loved. John was called the disciple whom JESUS loved." JOHNSON, (with eyes sparkling benignantly) "Very well, indeed, Madam. You have said very well." BoSWELL. "A fine application. Pray, Sir, had you ever thought of it? JOHNSON. "I had not, Sir."

From this pleasing subject, he, I know not how or why, made a sudden transition to one upon which he was a violent aggressor; for he said, "I am willing to love all mankind, except an American:" and his inflammable corruption bursting into horrid fire, he "breathed out threatenings and slaughter;" calling them, "Rascals-Robbers-Pirates ;" and exclaiming, he'd "burn and destroy them." Miss Seward, looking to him with mild but steady astonishment, said, Sir, this is an instance that we are always most violent against those whom we have injured."-He was irritated still more by this delicate and keen reproach; and roared out another tremendous volley, which one might fancy could be heard across the Atlantick. During this tempest I sat in great uneasiness, lamenting his heat of temper; till, by degrees, I diverted his attention to other topicks.

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DR. MAYO, (to Dr. Johnson)" Pray, Sir, have you read Edwards, of New England, on Grace?" JOHNSON. "No, Sir." BoSWELL. "It puzzled me so much as to the freedom of the human will, by stating, with wonderful acute ingenuity, our being actuated by a series of

Etat.

motives which we cannot resist, that the only relief I 1778. had was to forget it." MAYO. "But he makes the proper distinction between moral and physical neces- 69. sity." BOSWELL. "Alas, Sir, they come both to the same thing. You may be bound as hard by chains when covered by leather, as when the iron appears. The argument for the moral necessity of human actions is always, I observe, fortified by supposing universal prescience to be one of the attributes of the Deity." JOHNSON. "You are surer that you are free, than you are of prescience; you are surer that you can lift up your finger or not as you please, than you are of any conclusion from a deduction of reasoning. But let us consider a little the objection from prescience. It is certain I am either to go home to-night or not; that does not prevent my freedom." BoswELL. "That it is certain you are either to go home or not, does not prevent your freedom: because the liberty of choice between the two is compatible with that certainty. But if one of these events be certain now, you have no future power of volition. If it be certain you are to go home to-night, you must go home." JOHNSON. "If I am well acquainted with a man, I can judge with great probability how he will act in any case, without his being restrained by my judging. GOD may have this probability # increased to certainty." BOSWELL. "When it is increased to certainty, freedom ceases, because that cannot be certainly foreknown, which is not certain at the time; but if it be certain at the time, it is a contradiction in terms to maintain that there can be afterwards any contingency dependent upon the exercise of will or any thing else." JOHNSON. "All theory is against the freedom of the will; all experience for it."-I did not push the subject any farther. I was glad to find him so mild in discussing a question of the most abstract nature, involved with theological tenets, which he generally would not suffer to be in any degree opposed. $

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8 If any of my readers are disturbed by this thorny question, I beg leave to recommend to them Letter 69 of Montesquieu's Lettres Persannes; and the late Mr. John Palmer of Islington's Answer to Dr. Priestley's mechanical arguments for what he absurdly calls " Philosophical necessity."

1778. He, as usual, defended luxury: "You cannot spend Etat, money in luxury without doing good to the poor. Nay, 69. you do more good to them by spending it in luxury, you make them exert industry, whereas by giving it, you keep them idle. I own, indeed, there may be more virtue in giving it immediately in charity, than in spending it in luxury; though there may be pride in that too." Miss Seward asked, if this was not Mandeville's doctrine of" private vices publick benefits." JOHNSON. "The fallacy of that book is, that Mandeville defines neither vices nor benefits. He reckons among vices every thing that gives pleasure. He takes the narrowest system of morality, monastick morality, which holds pleasure itself to be a vice, such as eating salt with our fish, because it makes it eat better; and he reckons wealth as a publick benefit, which is by no means always true. Pleasure of itself is not a vice. Having a garden, which we all know to be perfectly innocent, is a great pleasure. At the same time, in this state of being there are many pleasures vices, which however are so immediately agreeable that we can hardly abstain from them. The happiness of Heaven will be, that pleasure and virtue will be perfectly consistent. Mandeville puts the case of a man who gets drunk at an alehouse; and says it is a publick benefit, because so much money is got by it to the publick. But it must be considered, that all the good gained by this, through the gradation of alehouse-keeper, brewer, maltster, and farmer, is overbalanced by the evil caused to the man and his family by his getting drunk. This is the way to try what is vicious, by ascertaining whether more evil than good is produced by it upon the whole, which is the case in all vice. It may happen that good is produced by vice, but not as vice; for instance, a robber may take money from its owner, and give it to one who will make a better use of it. Here is good produced; but not by the robbery as robbery, but as translation of property. I read Mandeville forty, or, I believe, fifty years ago. He did not puzzle me; he opened my views into real life very much. No, it is clear that the happiness of society depends on virtue. In Sparta, theft

was allowed by general consent: theft, therefore, was 1778. there not a crime, but then there was no security; and Etat. what a life must they have had, when there was no se- 69. curity. Without truth there must be a dissolution of society. As it is, there is so little truth, that we are almost afraid to trust our ears; but how should we be, if falsehood were multiplied ten times! Society is held together by communication and information; and I remember this remark of Sir Thomas Brown's, 'Do the devils lie? No; for then Hell could not subsist."

Talking of Miss a literary lady, he said, “I was obliged to speak to Miss Reynolds, to let her know that I desired she would not flatter me so much." Somebody now observed, "She flatters Garrick." JOHNSON. "She is in the right to flatter Garrick. She is in the right for two reasons; first, because she has the world with her, who have been praising Garrick these thirty years; and secondly, because she is rewarded for it by Garrick. Why should she flatter me? I can do nothing for her. Let her carry her praise to a better market. (Then turning to Mrs. Knowles.) You, Madam, have been flattering me all the evening; I wish you would give Boswell a little now. If you knew his merit as well as I do, you would say a great deal; he is the best travelling companion in the world."

Somebody mentioned the Reverend Mr. Mason's prosecution of Mr. Murray, the bookseller, for having inserted in a collection of "Gray's Poems," only fifty lines, of which Mr. Mason had still the exclusive property, under the statute of Queen Anne; and that Mr. Mason had persevered, notwithstanding his being requested to name his own terms of compensation. Johnson signified his displeasure at Mr. Mason's conduct very strongly ; but added, by way of shewing that he was not surprized at it, "Mason's a Whig." MRS. KNOWLES, (not hearing distinctly :) "What! a Prig, Sir?" JOHNSON. "Worse, Madam; a Whig! But he is both!"

9 See "A Letter to W. Mason, A. M. from J. Murray, Bookseller in London 2d edition, p. 20.

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1778. I expressed a horrour at the thought of death. MRS. KNOWLES." Nay, thou should'st not have a horrour for what is the gate of life." JOHNSON. (standing upon the hearth rolling about, with a serious, solemn, and somewhat gloomy air :) "No rational man can die without uneasy apprehensions." MRS. KNOWLES. "The Scriptures tell us, The righteous shall have hope in his death." JOHNSON. "Yes, Madam; that is, he shall not have despair. But, consider, his hope of salvation must be founded on the terms on which it is promised that the Mediation of our SAVIOUR shall be applied to us,—namely, obedience; and where obedience has failed, then, as suppletory to it, repentance. But what man can say that his obedience has been such, as he would approve of in another, or even in himself upon close examination, or that his repentance has not been such as to require being repented of? No man can be sure that his obedience and repentance will obtain salvation." MRS. KNOWLES. "But divine intimation of acceptance may be made to the soul." JOHNSON. "Madam, it may; but I should not think the better of a man who should tell me on his death-bed, he was sure of salvation. A man cannot be sure himself that he has divine intimation of acceptance; much less can he make others sure that he has it." BosWELL. " Then, Sir, we must be contented to acknowledge that death is a terrible thing." JOHNSON. "Yes, Sir. I have made no approaches to a state which can look on it as not terrible." MRS. KNOWLES, (seeming to enjoy a pleasing serenity in the persuasion of benignant divine light :) "Does not St. Paul say, 'I have fought the good fight of faith, I have finished my course; henceforth is laid up for me a crown of life?" JOHNSON. " Yes, Madam; but here was a man inspired, a man who had been converted by supernatural interposition." BOSWELL. “In prospect death is dreadful; but in fact we find that people die easy." JOHNSON. "Why, Sir, most people have not thought much of the matter, so cannot say much, and it is supposed they die easy. Few believe it certain they are then to die; and those who do, set themselves to behave with resolution, as a man does