26. But, in order that it may be more clearly understood, how there may be virtue in habit, although it be not in work, I speak of an example, about which no Catholic Christian can doubt. For that our Lord Jesus Christ in truth of flesh hungered and thirsted, ate and drank, no one doubts of such as out of the Gospel are believers. What, then, was there not in Him the virtue of continence from meat and drink, as great as in John Baptist? “For John came neither eating nor drinking; and they said, He hath a devil; the Son of Man came both eating and drinking; and they said, “Lo, a glutton and wine-bibber, a friend of publicans and sinners.”74    Matt. xi. 18–19 What, are not such things said also against them of His household, our fathers, from another kind of using of things earthy, so far as pertains to sexual intercourse; “Lo, men lustful and unclean, lovers of women and lewdness?” And yet as in Him that was not true, although it were true that He abstained not, even as John, from eating and drinking, for Himself saith most plainly and truly, “John came, not eating, nor drinking; the Son of Man came eating and drinking:” so neither is this true in these Fathers; although there hath come now the Apostle of Christ, not wedded, nor begetting, so that the heathen say of him, He was a magician; but there came then the Prophet of Christ, marrying and begetting sons, so that the Manichees say of him, He was a man fond of women: “And wisdom,” saith He, “hath been justified of her children.”75    Matt. xi. 19 What the Lord there added, after He had thus spoken of John and of Himself; “But wisdom,” saith He, “hath been justified of her children.” Who see that the virtue of continence ought to exist even in the habit of the soul, but to be shown forth in deed, according to opportunity of things and times; even as the virtue of patience of holy martyrs appeared in deed; but of the rest equally holy was in habit. Wherefore, even as there is not unequal desert of patience in Peter, who suffered, and in John, who suffered not; so there is not unequal desert of continence in John who made no trial of marriage,76    S. Jerome agt. Jovinianus. and in Abraham, who begat sons. For both the celibate of the one, and the marriage estate of the other, did service as soldiers to Christ, as times were allotted; but John had continence in work also, but Abraham in habit alone.

26. Verum ut apertius intelligatur quomodo sit virtus in habitu, etiamsi non sit in opere, loquor de exemplo de quo nullus dubitat catholicorum Christianorum. Dominus enim noster Jesus Christus, quod in veritate carnis esurierit ac sitierit, manducaveri et biberit, nullus ambigit eorum qui ex ejus Evangelio 0391 fideles sunt. Num igitur non erat in illo continentiae virtus a cibo et potu, quanta erat in Joanne Baptista? Venit enim Joannes non manducans neque bibens; et dixerunt, Daemonium habet: venit Filius hominis et manducans et bibens; et dixerunt, Ecce vorax et potator vini , amicus publicanorum et peccatorum. Numquid non talia dicuntur in domesticos ejus, patres nostros, ex alio genere utendi terrenis quantum ad concubitum pertinet: Ecce homines libidinosi et immundi, amatores feminarum et lasciviarum? Et tamen sicut in illo illud non erat verum; quamvis verum esset, quod non sicut Joannes abstineret a manducando et bibendo; ipse enim apertissime verissimeque ait, Venit Joannes non manducans, neque bibens; venit Filius hominis manducans et bibens: sic nec hoc in illis patribus verum est; quamvis venerit modo Apostolus Christi non conjugatus nec generans, quem dicant Pagani, Magus erat; venerit autem tunc Propheta Christi nuptias faciens et filios procreans, quem dicant Manichaei, Mulierosus erat: Et justificata est, inquit, sapientia a filiis suis (Matth. XI, 18, 19). Quod Dominus ibi subjecit, cum de Joanne ac de se illa dixisset: Justificata est, inquit, sapientia a filiis suis. Qui vident continentiae virtutem in habitu animi semper esse debere, in opere autem pro rerum ac temporum opportunitate manifestari: sicut virtus patientiae sanctorum martyrum in opere apparuit, caeterorum vero aeque sanctorum in habitu fuit. Quocirca sicut non est impar meritum patientiae in Petro qui passus est, et in Joanne qui passus non est: sic non est impar meritum continentiae in Joanne qui nullas expertus est nuptias , et in Abraham qui filios generavit. Et illius enim caelibatus, et illius connubium pro temporum distributione Christo militarunt: sed continentiam Joannes et in opere, Abraham vero in solo habitu habebat.