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Chapter I. Happiness in life is to be gained by living virtuously, inasmuch as thus a Christian, whilst despising glory and the favour of men, desires to please God alone in what he does.
iv.i.iii.i
Chapter II. The different ideas of philosophers on the subject of happiness. He proves, first, from the Gospel that it rests on the knowledge of God and the pursuit of good works; next, that it may not be thought that this idea was adopted from the philosophers, he adds proofs from the witness of the prophets.iv.i.iii.ii
Chapter III. The definition of blessedness as drawn from the Scriptures is considered and proved. It cannot be enhanced by external good fortune, nor can it be weakened by misfortune.iv.i.iii.iii
Chapter IV. The same argument, namely, that blessedness is not lessened or added to by external matters, is illustrated by the example of men of old.iv.i.iii.iv
Chapter V. Those things which are generally looked on as good are mostly hindrances to a blessed life, and those which are looked on as evil are the materials out of which virtues grow. What belongs to blessedness is shown by other examples.iv.i.iii.v
Chapter VI. On what is useful: not that which is advantageous, but that which is just and virtuous. It is to be found in losses, and is divided into what is useful for the body, and what is useful unto godliness.iv.i.iii.vi
Chapter VII. What is useful is the same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, and the other virtues, as we are given to understand from the histories of Moses and David. Lastly, confidence springs from love, and again love from confidence.iv.i.iii.vii
Chapter VIII. Nothing has greater effect in gaining good-will than giving advice; but none can trust it unless it rests on justice and prudence. How conspicuous these two virtues were in Solomon is shown by his well-known judgment.iv.i.iii.viii
Chapter IX. Though justice and prudence are inseparable, we must have respect to the ideas of people in general, for they make a distinction between the different cardinal virtues.iv.i.iii.ix
Chapter X. Men entrust their safety rather to a just than to a prudent man. But every one is wont to seek out the man who combines in himself the qualities of justice and prudence. Solomon gives us an example of this. (The words which the queen of Sheba spoke of him are explained.) Also Daniel and Joseph.iv.i.iii.x
Chapter XI. A third element which tends to gain any one's confidence is shown to have been conspicuous in Moses, Daniel, and Joseph.iv.i.iii.xi
Chapter XII. No one asks counsel from a man tainted with vice, or from one who is morose or impracticable, but rather from one of whom we have a pattern in the Scriptures.iv.i.iii.xii
Chapter XIII. The beauty of wisdom is made plain by the divine testimony. From this he goes on to prove its connection with the other virtues.iv.i.iii.xiii
Chapter XIV. Prudence is combined with all the virtues, especially with contempt of riches.iv.i.iii.xiv
Chapter XV. Of liberality. To whom it must chiefly be shown, and how men of slender means may show it by giving their service and counsel.iv.i.iii.xv
Chapter XVI. Due measure must be observed in liberality, that it may not be expended on worthless persons, when it is needed by worthier ones. However, alms are not to be given in too sparing and hesitating a way. One ought rather to follow the example of the blessed Joseph, whose prudence is commended at great length.iv.i.iii.xvi
Chapter XVII. What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them.iv.i.iii.xvii
Chapter XVIII. We learn from the fact of the separation of the ten tribes from King Rehoboam what harm bad counsellors can do.iv.i.iii.xviii
Chapter XIX. Many are won by justice and benevolence and courtesy, but all this must be sincere.iv.i.iii.xix
Chapter XX. Familiarity with good men is very advantageous to all, especially to the young, as is shown by the example of Joshua and Moses and others. Further, those who are unlike in age are often alike in virtues, as Peter and John prove.iv.i.iii.xx
Chapter XXI. To defend the weak, or to help strangers, or to perform similar duties, greatly adds to one's worth, especially in the case of tried men. Whilst one gets great blame for love of money; wastefulness, also, in the case of priests is very much condemned.iv.i.iii.xxi
Chapter XXII. We must observe a right standard between too great mildness and excessive harshness. They who endeavour to creep into the hearts of others by a false show of mildness gain nothing substantial or lasting. This the example of Absalom plainly enough shows.iv.i.iii.xxii
Chapter XXIII. The good faith of those who are easily bought over with money or flattery is a frail thing to trust to.iv.i.iii.xxiii
Chapter XXIV. We must strive for preferment only by right means. An office undertaken must be carried out wisely and with moderation. The inferior clergy should not detract from the bishop's reputation by feigned virtues; nor again, should the bishop be jealous of a cleric, but he should be just in all things and especially in giving judgment.iv.i.iii.xxiv
Chapter XXV. Benefits should be conferred on the poor rather than on the rich, for these latter either think a return is expected from them, or else they are angry at seeming to be indebted for such an action. But the poor man makes God the debtor in his place, and freely owns to the benefits he has received. To these remarks is added a warning to despise riches.iv.i.iii.xxv
Chapter XXVI. How long standing an evil love of money is, is plain from many examples in the Old Testament. And yet it is plain, too, how idle a thing the possession of money is.iv.i.iii.xxvi
Chapter XXVII. In contempt of money there is the pattern of justice, which virtue bishops and clerics ought to aim at together with some others. A few words are added on the duty of not bringing an excommunication too quickly into force.iv.i.iii.xxvii
Chapter XXVIII. Mercy must be freely shown even though it brings an odium of its own. With regard to this, reference is made to the well-known story about the sacred vessels which were broken up by Ambrose to pay for the redemption of captives; and very beautiful advice is given about the right use of the gold and silver which the Church possesses. Next, after showing from the action of holy Lawrence what are the true treasures of the Church, certain rules are laid down which ought to be observed in melting down and employing for such uses the consecrated vessels of the Church.iv.i.iii.xxviii
Chapter XXIX. The property of widows or of all the faithful, that has been entrusted to the Church, ought to be defended though it brings danger to oneself. This is illustrated by the example of Onias the priest, and of Ambrose, bishop of Ticinum.iv.i.iii.xxix
Chapter XXX. The ending of the book brings an exhortation to avoid ill-will, and to seek prudence, faith, and the other virtues.iv.i.iii.xxx