第十七章：开始论意志的第一种情感。描述喜乐的性质，并区分意志能够在其中喜乐的事物。
Chapter XVII: Which begins to treat of the first affections of the will. Describes the nature of joy and makes a distinction between the things in which the will can rejoice.
灵魂的情绪和意志的情感中，第一种是喜乐；就我们打算论述的方面而言，喜乐无非是意志的满足，并伴随着对某种它认为可欲之物的看重；因为意志唯有在某个对象使它赏识并满足时才会喜乐。这是指主动的喜乐，也就是当灵魂清楚而明确地理解自己喜乐的理由，并且喜乐或不喜乐在其自身能力之内时所生的喜乐。另有一种被动的喜乐，在这种状态中，意志可能发现自己在喜乐，却不清楚而明确地理解自己喜乐的理由；有时它也确实理解这一理由，但喜乐或不喜乐并不在灵魂的能力之内。关于这种状态，我们以后再说。现在我们要论的是主动而自愿的喜乐，它由明确而清楚的事物而生。
The first of the passions of the soul and affections of the will is joy, which, in so far as concerns that which we propose to say about it, is naught else than a satisfaction of the will together with esteem for something which it considers desirable; for the will never rejoices save when an object affords it appreciation and satisfaction. This has reference to active joy, which arises when the soul clearly and distinctly understands the reason for its rejoicing, and when it is in its own power to rejoice or not. There is another and a passive joy, a condition in which the will may find itself rejoicing without understanding clearly and distinctly the reason for its rejoicing, and which also occurs at times when it does understand this; but it is not in the soul’s power to rejoice or not. Of this condition we shall speak hereafter. For the present we shall speak of joy when it is active and voluntary and arises from things that are distinct and clear.
2. 喜乐可以由六类善物或福分而生，〔直译：「事物或福分」。此处译为「福分」的词是 bienes，常译作「善物」。以下各章中，我会按最适合语境之处使用「福分」或「善物」。〕即：暂时的、自然的、感性的、道德的、超自然的和属灵的。我们将按顺序论述这些，并在这些方面控制意志，好使它不被它们拖累，致使它不能把自己喜乐的力量安放在神身上。为此，最好先预设一个根本真理；这真理将如同一根手杖，我们前进时应当始终倚靠它；并且最好已经理解它，因为它是我们应当受其引导的光，也是我们可以借以理解这教导、并把我们在这一切福分中的喜乐导向神的光。这真理就是：意志绝不可喜乐，除非只在那属于神的尊荣与荣耀之事上喜乐；而我们能向他显示的最大尊荣，就是按照福音的成全来事奉他；凡与此无关的事，对人都没有价值，也没有益处。
2. Joy may arise from six kinds of good things or blessings, [Lit., things or blessings.’ The word here translated blessings’ is bienes, often rendered goods.’ I use blessings’ or good things’ in the following chapters, according as best suits the context.] namely: temporal, natural, sensual, moral, supernatural and spiritual. Of these we shall speak in their order, controlling the will with regard to them so that it may not be encumbered by them and fail to place the strength of its joy in God. To this end it is well to presuppose one fundamental truth, which will be as a staff whereon we should ever lean as we progress; and it will be well to have understood it, because it is the light whereby we should be guided and whereby we may understand this doctrine, and direct our rejoicing in all these blessings to God. This truth is that the will must never rejoice save only in that which is to the honour and glory of God; and that the greatest honour we can show to Him is that of serving Him according to evangelical perfection; and anything that has naught to do with this is of no value and profit to man.