The right will is, therefore, well-directed love, and the wrong will is ill-directed love. Love, then, yearning to have what is loved, is desire; and having and enjoying it, is joy; fleeing what is opposed to it, it is fear; and feeling what is opposed to it, when it has befallen it, it is sadness. Now these motions are evil if the love is evil; good if the love is good. What we assert let us prove from Scripture. The apostle "desires to depart, and to be with Christ."[30] And, "My soul desired to long for Thy judgments;"[31] or if it is more appropriate to say, "My soul longed to desire Thy judgments." And, "The desire of wisdom bringeth to a kingdom."[32] Yet there has always obtained the usage of understanding desire and concupiscence in a bad sense if the object be not defined. But joy is used in a good sense: "Be glad in the Lord, and rejoice, ye righteous."[33] And, "Thou hast put gladness in my heart."[34] And, "Thou wilt fill me with joy with Thy countenance."[35] Fear is used in a good sense by the apostle when he says, "Work out your salvation with fear and trembling."[36] And, "Be not high-minded, but fear."[37] And, "I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ."[38] But with respect to sadness, which Cicero prefers to call sickness (_ægritudo_), and Virgil pain (_dolor_) (as he says, "_Dolent gaudentque_"[39]), but which I prefer to call sorrow, because sickness and pain are more commonly used to express bodily suffering,--with respect to this emotion, I say, the question whether it can be used in a good sense is more difficult. 8. _Of the three perturbations, which the Stoics admitted in the soul of the wise man to the exclusion of grief or sadness, which the manly mind ought not to experience._