I did not press it further, when I perceived that he was displeased[306], and shrunk from any abridgement of an attribute usually ascribed to the Divinity, however irreconcilable in its full extent with the grand system of moral government. His supposed orthodoxy here cramped the vigorous powers of his understanding. He was confined by a chain which early imagination and long habit made him think massy and strong, but which, had he ventured to try, he could at once have snapt asunder.
I proceeded: 'What do you think, Sir, of Purgatory[307], as believed by the Roman Catholicks?' JOHNSON. 'Why, Sir, it is a very harmless doctrine. They are of opinion that the generality of mankind are neither so obstinately wicked as to deserve everlasting punishment, nor so good as to merit being admitted into the society of blessed spirits; and therefore that God is graciously pleased to allow of a middle state, where they may be purified by certain degrees of suffering. You see, Sir, there is nothing unreasonable in this.' BOSWELL. 'But then, Sir, their masses for the dead?' JOHNSON. 'Why, Sir, if it be once established that there are souls in purgatory, it is as proper to pray for them, as for our brethren of mankind who are yet in this life.' BOSWELL. 'The idolatry of the Mass?' JOHNSON. 'Sir, there is no idolatry in the Mass. They believe GOD to be there, and they adore him.' BOSWELL. 'The worship of Saints?' JOHNSON. 'Sir, they do not worship saints; they invoke them; they only ask their prayers[308]. I am talking all this time of the doctrines of the Church of Rome. I grant you that in practice, Purgatory is made a lucrative imposition, and that the people do become idolatrous as they recommend themselves to the tutelary protection of particular saints. I think their giving the sacrament only in one kind is criminal, because it is contrary to the express institution of CHRIST, and I wonder how the Council of Trent admitted it.' BOSWELL. 'Confession?' JOHNSON. 'Why, I don't know but that is a good thing. The scripture says, "Confess your faults one to another[309]," and the priests confess as well as the laity. Then it must be considered that their absolution is only upon repentance, and often upon penance also. You think your sins may be forgiven without penance, upon repentance alone.'
I thus ventured to mention all the common objections against the Roman Catholick Church, that I might hear so great a man upon them. What he said is here accurately recorded. But it is not improbable that if one had taken the other side, he might have reasoned differently.
I must however mention, that he had a respect for 'the old religion,' as the mild Melancthon[310] called that of the Roman Catholick Church, even while he was exerting himself for its reformation in some particulars. Sir William Scott informs me, that he heard Johnson say, 'A man who is converted from Protestantism to Popery may be sincere: he parts with nothing: he is only superadding to what he already had. But a convert from Popery to Protestantism gives up so much of what he has held as sacred as any thing that he retains; there is so much laceration of mind[311] in such a conversion, that it can hardly be sincere and lasting[312].' The truth of this reflection may be confirmed by many and eminent instances, some of which will occur to most of my readers.
When we were alone, I introduced the subject of death, and endeavoured to maintain that the fear of it might be got over. I told him that David Hume said to me, he was no more uneasy to think he should not be after this life, than that he had not been before he began to exist. JOHNSON: 'Sir, if he really thinks so, his perceptions are disturbed; he is mad: if he does not think so, he lies. He may tell you, he holds his finger in the flame of a candle, without feeling pain; would you believe him? When he dies, he at least gives up all he has.' BOSWELL: 'Foote, Sir, told me, that when he was very ill he was not afraid to die.' JOHNSON: 'It is not true, Sir[313]. Hold a pistol to Foote's breast, or to Hume's breast, and threaten to kill them, and you'll see how they behave.' BOSWELL: 'But may we not fortify our minds for the approach of death?' Here I am sensible I was in the wrong, to bring before his view what he ever looked upon with horrour; for although when in a celestial frame, in his Vanity of human wishes, he has supposed death to be 'kind Nature's signal for retreat,' from this state of being to 'a happier seat[314],' his thoughts upon this aweful change were in general full of dismal apprehensions. His mind resembled the vast amphitheatre, the Colisaeum at Rome. In the centre stood his judgement, which, like a mighty gladiator, combated those apprehensions that, like the wild beasts of the Arena, were all around in cells, ready to be let out upon him. After a conflict, he drives them back into their dens; but not killing them, they were still assailing him. To my question, whether we might not fortify our minds for the approach of death, he answered, in a passion, 'No, Sir, let it alone.