For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly
in some of the heathen; as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church.
(70) This affective state of fear becomes debilitating, not permitting the moriens to do what he needs to do to make a good death: 'I want to do penance, but I am not able to because of the pains of death.' (71) Indeed, as the author of the tract points out, the heightened emotional state of the moriens actually throws into doubt any actions of penitence that he might make at this point: 'his salvation will be insecure and uncertain because he will not know whether he repents truly or feignedly
, through fear, or love.' (72) As he departs, the moriens advises his companions to learn to live well and die well in God, (73) but he does not explain how this might be achieved.