Eu. It may be objected, that this Colloquy of Tully's was but a Fiction.
Ch. It is all one to me, whether the Honour of these Expressions be given to Cato, who thought and spoke them, or to Cicero, whose Mind could form such divine Things in Contemplation, and whose Pen could represent such excellent Matter in Words so answerable to it; though indeed I am apt to think that Cato, if he did not speak these very Words, yet that in his familiar Conversation he us'd Words of the very same Import. For indeed, M. Tully was not a Man of that Impudence, to draw Cato otherwise than he was. Beside, that such an Unlikeness in a Dialogue would have been a great Indecorum, which is the thing chiefly to be avoided in this Sort of Discourse; and especially, at a Time when his Character was fresh in the Memories of all Men.
Th. That which you say is very likely: But I'll tell you what came into my Mind upon your Recital. I have often admired with myself, that considering that all Men wish for long Life, and are afraid of Death; that yet, I have scarce found any Man so happy, (I don't speak of old, but of middle-aged Men); but that if the Question were put to him, whether or no, if it should be granted him to grow young again, and run over the same good and ill Fortune that he had before, he would not make the same Answer that Cato did; especially passing a true Reflection upon the Mixture of Good and Ill of his past Life. For the Remembrance even of the pleasantest Part of it is commonly attended with Shame, and Sting of Conscience, insomuch that the Memory of past Delights is more painful to us, than that of past Misfortunes. Therefore it was wisely done of the ancient Poets in the Fable of Lethe, to represent the Dead drinking largely of the Waters of Forgetfulness, before their Souls were affected with any Desire of the Bodies they had left behind them.
Ur. It is a Thing well worthy of our Admiration, and what I myself have observ'd in some Persons. But that in Cato that pleases me the most is his Declaration. Neither am I sorry that I have liv'd. Where is the Christian, that has so led his Life, as to be able to say as much as this old Man? It is a common Thing for Men, who have scrap'd great Estates together by Hook or by Crook, when they are upon their Death Beds, and about to leave them, then to think they have not liv'd in vain. But Cato therefore thought, that he had not liv'd in vain, upon the Conscience of his having discharg'd all the Parts of an honest and useful Citizen, and an uncorrupted Magistrate; and that he should leave to Posterity, Monuments of his Virtue and Industry. And what could be spoken more divinely than this, I depart as from an Inn, and not an Habitation. So long we may stay in an Inn till the Host bids us be gone, but a Man will not easily be forc'd from his own House. And yet from hence the Fall of the House, or Fire, or some Accident drives us. Or if nothing of these happen, the Structure falls to Pieces with old Age, thereby admonishing us that we must change our Quarters.
Neph. That Expression of Socrates in Plato is not less elegant: Methinks, says he, the Soul of a Man is in the Body as in a Garrison, there is no quitting of it without the Leave of the Generals, nor no staying any longer in it, than during the Pleasure of him that plac'd him there. This Allusion of _Plato'_s, of a Garrison instead of a House, is the more significant of the two. For in a House is only imply'd Abode, in a Garrison we are appointed to some Duty by our Governor. And much to the same Purpose is it, that in Holy Writ the Life of Man is sometimes call'd a Warfare, and at other times a Race.
Ur. But Cato's Speech, methinks, seems to agree very well with that of St. Paul, who writing to the Corinthians, calls that heavenly Mansion, which we look for after this Life in one Place [Greek: oikian] a House, in another [Greek: oikêtêrion] a Mansion, and moreover (besides that) he calls the Body [Greek: skênos] a Tabernacle. For we also, (says he) who are in this Tabernacle, groan, being burthened.
Neph. Much after this Manner says St. Peter; And I think it meet (says he) as long as I am in this Tabernacle, to stir you up by putting you in Mind, being assured that I shall shortly put off this Tabernacle. And what else does Christ himself say to us, but that we should live and watch, as if we were presently to die: And so apply ourselves to honest Things, as if we were to live for ever? And when we hear these excellent Words of Cato, O that glorious Day, do we not seem to hear St. Paul himself saying, I desire to be dissolved, and to be with Christ?
Ch. How happy are they that wait for Death with such a Frame of Mind? But as for Cato's Speech, altho' it be an excellent one, methinks there is more Boldness and Arrogance in it, than becomes a Christian. Indeed, I never read anything in a Heathen, that comes nearer to a Christian, than what Socrates said to Crito, a little before he drank his Poison; Whether I shall be approv'd or not in the Sight of God, I cannot tell; but this I am certain of, that I have most affectionately endeavoured to please him; and I have a good Hope, that he will accept of my Endeavours. This great Man was diffident of his own Performances; but so, that being conscious to himself of the Propensity of his Inclination to obey the divine Will, he conceived a good Hope, that God, of his Goodness, would accept him for the Honesty of his Intentions.
Neph. Indeed, it was a wonderful Elevation of Mind in a Man, that knew not Christ, nor the holy Scriptures: And therefore, I can scarce forbear, when I read such Things of such Men, but cry out, Sancte Socrates, ora pro nobis; Saint Socrates, pray for us.
Ch. And I have much ado sometimes to keep myself from entertaining good Hopes of the Souls of Virgil and Horace.