cause joy. Hence it follows that no passions, no sentiments exceed in intensity the passions and sentiments awakened by the approach of death; for, as Aristotle tells us, death is the most terrible of all terrible things. To sufferings of body it unites anguish of soul awakened by parting from loved ones and from all that bind our affections to this world. When, therefore, the passions are so strong and turbulent, whither can man's will and thoughts turn but to those things to which these violent emotions draw them? We see how difficult it is even for a man exercised in virtue to turn his thoughts to God or spiritual things when his body is racked with pain. How much more difficult will it be for the sinner to turn his thoughts from his body, which he has always preferred to his soul!
I myself knew a man who enjoyed a reputation for virtue, but who, when told that his last hour was at hand, was so terrified that he could think of nothing but applying remedies to ward off the terrible moment. A priest who was present exhorted him to turn his thoughts to his soul's interests; but he impatiently repelled his counsels, and in these disedifying dispositions soon after expired. Judge by this example the trouble which the presence of death excites in those who have an inordinate love for this life, if one who loves it in moderation cling to it so tenaciously regardless of the interests of the life to come.
The second reason given by Scotus is that repentance should be voluntary, not forced. Hence St. Augustine tells us that a man must
