Saint Augustine, The City of God, Vol. II

...do you also to them. And why is this, unless it is because in this place "will" original: "voluntas" is used in a specific sense, which cannot be taken as referring to evil? Indeed, in more common speech, which the habit of language especially fosters, it would not be said: Do not wish to tell any lie original: "Noli velle mentiri omne mendacium", unless there were also an evil will, from whose depravity that will is distinguished which the angels proclaimed, saying: Peace on earth to men of good will original: "Pax in terra hominibus bonae voluntatis". For the word "good" was added redundantly, if it cannot be anything but good. Moreover, what great thing would the apostle have said in his praises of charity, that it does not rejoice over iniquity, unless it is because malice rejoices in that way? And among the authors of secular literature, such indifference in these words is found. For the most eloquent orator Cicero says: "I desire, Conscript Fathers, to be clement." Because he used that word original: "cupio" in a good sense, who would be so perversely learned as to contend that he should have said "I will" original: "volo" instead? Furthermore, in Terence, a profligate young man, burning with insane desire, says:

The response provided there by his more sensible servant sufficiently indicates that this will was actually lust original: "libido". For he says to his master:

Indeed, that Virgil himself is a witness that they also placed joy in evil: