If it be

or not, does not prevent your freedom: because the liberty of choice be tween the two is compatible with that certainty. But if one of these events be certain now, you have no future power of volition. 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 cer tainly 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.

He, as usual, defended luxury: You cannot spend money in luxury without doing good to the poor. Nay, 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 public 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, monastic morality, which holds pleasure, itself to be a vice, such as eating salt with our fish, because it makes it better; and he reckons wealth as a public 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 public benefit, because so much money is got by it to the public. But it must be considered, that all the good gained by this, through the gradation of alehouse-keeper, brewer, maister, and farmer, is over-balanced 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 ag 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

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much. No, it is clear that the happiness of society depends on virtue. In Sparta, theft was allowed by general consent; theft, therefore, was there not a crime, but then there was no security; and what a life must they have had, when there was no security. 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 wuold 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 heen flattering me all the evening; I wish you would give Boswell a 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 surprised at it. Mason's a Whig. Mrs knowles (not hearing distinctly :) What! a Prig, Sir? Johnson. Worse, Madam; a Whig! But he is both!

I expressed a horrour at the thought of death. Mrs. Knowles. Nay, thou shoulds't not have a horror 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 appreheusion. 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 inust 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 who is going to be hanged:he is not the less unwilling to be hanged. Miss Seward. There is one mode of the fear of death, which is certainly absurd: and that is the dread of annihilation, which is only a pleasing sleep without a dream. Johnson. It is neither pleasing, nor sleep; it is nothing. Now mere existence is so much better than nothing, that one would rather exist, even in pain, than not exist. Boswell. If annihilation be nothing, then existing in pain is not a comparative state, but is a positive evil, which I cannot think we should choose. I must be allowed to differ here, and it would lessen the hope of a future state founded on the argument, that the Supreme Being, who is good as he is great, will hereafter compensate for our present sufferings in this life. For if existence, such as we have it here, be comparatively a good, we have no reason to complain, though no more of it should be given to us. But if our only state of existence were in this world, then we might with some reason complain that we are so dissatisfied with our enjoyments compared with our desires. Johnson. The lady confounds annihilation, which is nothing, with the apprehension of it, which is dreadful. It is in the apprehension of it that the horror of annihilation consists.

Of John Wesley, he said, He can talk well on any subject. Boswell. Pray, Sir, what has he made of his story of a ghost. Johnson. Why, Sir, he believes it; but not on sufficient authority. He did not take time enough to examine the girl. It was at New-castle, where the ghost was said to have appeared to a young woman several times, mentioning something about the right to an old house, advising application to be made to an attorney, which was done; and, at the same time, saying the attorney would do nothing, which proved to be the fact. This (says John) is a proof that a ghost knows our thoughts. Now (laughing) it is not necessary to know our thoughts to tell that an attorney will sometimes do nothing. Charles Wesley, who is a more stationary man, does not believe the story. I am sorry that John did not take more

pains to enquire into the evidence for it. Miss Seward, (with an incredulous smile) What, Sir! about a ghost? Johnson, (with solemu vehemence :) Yes, Madam: this is a question which, after five thousand years, is yet undecided; a question, whether in theology or philosophy, one of the most important that can come before the human understanding.

Mrs. Knowles mentioned, as a proselyte to Quakerism, Miss

a young lady well known to Dr. Johnson, for whom he had shewn much affection; while she ever had, and still retained, a great respect for him. Mrs. Knowles at the same time took an opportunity of letting him know that the amiable young creature was sorry at finding that he was offended at her leaving the Church of England, and embracing a simpler faith, and, in the gentlest and most persuasive manner, solicited his kind indulgence for what was sincerely a matter of conscience. Johnson, (frowning very angrily,) Madam, she is an odious wench. She could not have any proper conviction that it was her duty to change hier religion, which is the most important of all subjects, and should be studied with all care, and with all the helps we can get. She knew no more of the Church which she left, and that which she embraced, than she did of the difference between the Copernican and Ptolemaic systems. Mrs. Knowles. She had the New Testament before her. Johnson. Madam, she could not understand the New Testament, the most difficult book in the world, for which the study of a life is required. Mrs. Knowles. It is clear as to essentials. Johnson. But not as to controversial points. The heathens were easily converted, because they had nothing to give up; but we ought not, without very strong conviction indeed, to desert the religion in which we have been educated. That is the religion given you, the religion in which it may be said Providence has placed you. If you live conscientiously in that religion, you may be safe. But error is dangerous indeed, if you err when you choose a religion for yourself. Mrs. Knowles. Must we then go by implicit faith. Johnson. Why, Madam, the greatest part of our knowledge is implicit faith; and as to religion, have we heard all that a disciple of Confucius, all that a Mahometan, can say for himself? He then rose again into passion, and attacked the young proselyte in the severest terms of reproach, so that both the ladies seemed to be much shocked.

We remained together till it was pretty late. Notwithstanding occa sional explosions of violence, we were all delighted upon the whole with Johnson. I compared him at this time to a warm West-Indian climate, where you have a bright sun, quick vegetation, luxuriant foliage, luscious fruits; but where the same heat sometimes produces thunder, lightining, and earthquakes, in a terrible degree.

April 17, being Good-Friday, I waited on Johnson as usual. I observed at breakfast that although it was a part of his absterious discipline on this most solemn fast to take no milk in his tea, yet when Mrs. Desmoulins inadvertently poured it in, he did not reject it. I talked of

the strange indecision of mind, and imbecility in the common occurrences of life, which we may observe in some people. Johnson. Why, Sir,, I am in the habit of getting others to do things for me. Boswell. What, Sir! have you that weakness? Johnson. Yes, Sir. But I always think afterwards I should have done better for myself.

I told him that a gentleman's house where there was thought to be such extravagance or bad management, that he was living much beyond his income, his lady had objected to the cutting of a pickled mango, and that I had taken the opportunity to ask the price of it, and found it was only two shillings; so here was a very poor saving. Johuson. Sir, that is the blundering economy of a narrow understanding. It is stopping one hole in a sieve,

I expressed some inclination to publish an account of my Travels upon the continent of Europe, for which I had a variety of materials collected. Johnson. I do not say, Sir, you may not publish your travels; but I give you my opinion, that you would lessen yourself by it. What can you tell of countries so well known as those upon the continent of Europe, which you have visited? Boswell. But I can give an entertaining narrative, with many incidents, anecdotes, jeux d'esprit, and remarks, so as to make very pleasant reading. Johnson. Why, Sir, most modern travellers in Europe who have published their travels, bave been laughed at: I would not have you added to the number. The world is now not contented to be merely entertained by a traveller's narrative; they want to learn something. Now some of my friends asked me, why I did not give some account of my travels in France. The reason is plain; intelligent readers had seen more of France than I had. You might have liked my travels in France, and The Club might have liked them; but, upon the whole, there would have been more ridicule than good produced by them. Boswell. I cannot agree with you, Sir. People would like to read what you say of any thing. Suppose a face has been painted by fifty painters before; still we love to see it done by Sir Joshua. Johnson. True, Sir, but Sir Joshua cannot paint a face when he has not time to look on it. Boswell. Sir, a sketch of any sort by him is valuable. And, Sir, to talk to you in your own style (raising my voice, and shaking my head,) you should have given us your Travels in France. I am sure I am right, and there's an end on't.

I said to him that it was certainly true, as my friend Dempster had observed in his letter to me upon the subject, that a great part of what was in his Journey to the Western Islands of Scotland, had been in his mind before he left London. Johnson. Why yes, Sir, the topics were; and books of travels will be good in proportion to what a man has previously in his mind; his knowing what to observe; his power of contrasting one mode of life with another. As the Spanish proverb says, "He, who would bring home the wealth of the Indies, must carry the wealth of the Indies with him." So it is in travelling; a man must carry Knowledge with him, if he would bring home knowledge. Boswell.