Johnson, who did not like to hear of any thing concerning a future state which was not authorised by the regular canons of orthodoxy, discouraged this talk; and being offended at its continuation, he watched an opportunity to give the gentleman a blow of reprehension. So, when the poor speculatist, with a serious metaphysical pensive face, addressed him, 'But really, Sir, when we see a very sensible dog, we don't know what to think of him;' Johnson, rolling with joy at the thought which beamed in his eye, turned quickly round, and replied, 'True, Sir: and when we see a very foolish FELLOW, we don't know what to think of HIM.' He then rose up, strided to the fire, and stood for some time laughing and exulting.
I asked him if it was not hard that one deviation from chastity should so absolutely ruin a young woman. Johnson. 'Why, no, Sir; it is the great principle which she is taught. When she has given up that principle, she has given up every notion of female honour and virtue, which are all included in chastity.'
A gentleman talked to him of a lady whom he greatly admired and wished to marry, but was afraid of her superiority of talents. 'Sir, (said he,) you need not be afraid; marry her. Before a year goes about, you'll find that reason much weaker, and that wit not so bright.' Yet the gentleman may be justified in his apprehension by one of Dr. Johnson's admirable sentences in his life of Waller: 'He doubtless praised many whom he would have been afraid to marry; and, perhaps, married one whom he would have been ashamed to praise. Many qualities contribute to domestic happiness, upon which poetry has no colours to bestow; and many airs and sallies may delight imagination, which he who flatters them never can approve.'
He praised Signor Baretti. 'His account of Italy is a very entertaining book; and, Sir, I know no man who carries his head higher in conversation than Baretti. There are strong powers in his mind. He has not, indeed, many hooks; but with what hooks he has, he grapples very forcibly.'
At this time I observed upon the dial-plate of his watch a short Greek inscription, taken from the New Testament, [Greek text omitted], being the first words of our SAVIOUR'S solemn admonition to the improvement of that time which is allowed us to prepare for eternity: 'the night cometh when no man can work.' He sometime afterwards laid aside this dial-plate; and when I asked him the reason, he said, 'It might do very well upon a clock which a man keeps in his closet; but to have it upon his watch which he carries about with him, and which is often looked at by others, might be censured as ostentatious.' Mr. Steevens is now possessed of the dial-plate inscribed as above.
He remained at Oxford a considerable time; I was obliged to go to London, where I received his letter, which had been returned from Scotland.
'TO JAMES BOSWELL, ESQ.
'MY DEAR BOSWELL,--I have omitted a long time to write to you, without knowing very well why. I could now tell why I should not write; for who would write to men who publish the letters of their friends, without their leave? Yet I write to you in spite of my caution, to tell you that I shall be glad to see you, and that I wish you would empty your head of Corsica, which I think has filled it rather too long. But, at all events, I shall be glad, very glad to see you. I am, Sir, yours affectionately,
'SAM. JOHNSON.'
'Oxford, March 23, 1768.'
Upon his arrival in London in May, he surprized me one morning with a visit at my lodgings in Half-Moon-street, was quite satisfied with my explanation, and was in the kindest and most agreeable frame of mind. As he had objected to a part of one of his letters being published, I thought it right to take this opportunity of asking him explicitly whether it would be improper to publish his letters after his death. His answer was, 'Nay, Sir, when I am dead, you may do as you will.'
He talked in his usual style with a rough contempt of popular liberty. 'They make a rout about UNIVERSAL liberty, without considering that all that is to be valued, or indeed can be enjoyed by individuals, is PRIVATE liberty. Political liberty is good only so far as it produces private liberty. Now, Sir, there is the liberty of the press, which you know is a constant topick. Suppose you and I and two hundred more were restrained from printing our thoughts: what then? What proportion would that restraint upon us bear to the private happiness of the nation?'
This mode of representing the inconveniences of restraint as light and insignificant, was a kind of sophistry in which he delighted to indulge himself, in opposition to the extreme laxity for which it has been fashionable for too many to argue, when it is evident, upon reflection, that the very essence of government is restraint; and certain it is, that as government produces rational happiness, too much restraint is better than too little. But when restraint is unnecessary, and so close as to gall those who are subject to it, the people may and ought to remonstrate; and, if relief is not granted, to resist.