thus, the understanding is blinded and hindered from taking a dispassionate view of them. Therefore, that we may not be in this way deceived, we must keep our will as much as possible in suspense and free from all inordinate affections.
When any object, then, is presented to you, view it with your understanding, and give it mature consideration before you conceive a hatred for it and reject it, if it is contrary to your natural inclinations; or, before you are inspired with a love for it, if it is agreeable to your taste.
For when the understanding, unclouded by passion, acts freely and clearly, it is able to detect the truth and to penetrate into the evil which is hidden under a fair appearance, and into the good which is veiled by a semblance of evil. Whereas, if the will is first inclined to love or hate any thing, the understanding afterwards cannot exercise a sound judgment upon it; because the affection, intervening between the object and the mind, prevents a just view of the object; and the understanding, giving back to the will this false representation, excites the will afresh to a love or hatred more vehement than before, in spite of every rule and law of reason.
By this affection the understanding becomes more and more darkened; and this darkness
