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Chapter I. A Bishop's special office is to teach; St. Ambrose himself, however, has to learn in order that he may teach; or rather has to teach what he has not learnt; at any rate learning and teaching with himself must go on together.
iv.i.ii.i
Chapter II. Manifold dangers are incurred by speaking; the remedy for which Scripture shows to consist in silence.iv.i.ii.ii
Chapter III. Silence should not remain unbroken, nor should it arise from idleness. How heart and mouth must be guarded against inordinate affections.iv.i.ii.iii
Chapter IV. The same care must be taken that our speech proceed not from evil passions, but from good motives; for here it is that the devil is especially on the watch to catch us.iv.i.ii.iv
Chapter V. We must guard also against a visible enemy when he incites us by silence; by the help of which alone we can escape from those greater than ourselves, and maintain that humility which we must display towards all.iv.i.ii.v
Chapter VI. In this matter we must imitate David's silence and humility, so as not even to seem deserving of harm.iv.i.ii.vi
Chapter VII. How admirably Ps. xxxix. [xxxviii.] takes the place of an introduction. Incited thereto by this psalm the saint determines to write on duties. He does this with more reason even than Cicero, who wrote on this subject to his son. How, further, this is so.iv.i.ii.vii
Chapter VIII. The word “Duty” has been often used both by philosophers and in the holy Scriptures; from whence it is derived.iv.i.ii.viii
Chapter IX. A duty is to be chosen from what is virtuous, and from what is useful, and also from the comparison of the two, one with the other; but nothing is recognized by Christians as virtuous or useful which is not helpful to the future life. This treatise on duty, therefore, will not be superfluous.iv.i.ii.ix
Chapter X. What is seemly is often found in the sacred writings long before it appears in the books of the philosophers. Pythagoras borrowed the law of his silence from David. David's rule, however, is the best, for our first duty is to have due measure in speaking.iv.i.ii.x
Chapter XI. It is proved by the witness of Scripture that all duty is either “ordinary” or “perfect.” To which is added a word in praise of mercy, and an exhortation to practise it.iv.i.ii.xi
Chapter XII. To prevent any one from being checked in the exercise of mercy, he shows that God cares for human actions; and proves on the evidence of Job that all wicked men are unhappy in the very abundance of their wealth.iv.i.ii.xii
Chapter XIII. The ideas of those philosophers are refuted who deny to God the care of the whole world, or of any of its parts.iv.i.ii.xiii
Chapter XIV. Nothing escapes God's knowledge. This is proved by the witness of the Scriptures and the analogy of the sun, which, although created, yet by its light or heat enters into all things.iv.i.ii.xiv
Chapter XV. Those who are dissatisfied with the fact that the good receive evil, and the evil good, are shown by the example of Lazarus, and on the authority of Paul, that punishments and rewards are reserved for a future life.iv.i.ii.xv
Chapter XVI. To confirm what has been said above about rewards and punishments, he adds that it is not strange if there is no reward reserved for some in the future; for they do not labour here nor struggle. He goes on to say also that for this reason temporal goods are granted to these persons, so that they may have no excuse whatever.iv.i.ii.xvi
Chapter XVII. The duties of youth, and examples suitable to that age, are next put forth.iv.i.ii.xvii
Chapter XVIII. On the different functions of modesty. How it should qualify both speech and silence, accompany chastity, commend our prayers to God, govern our bodily motions; on which last point reference is made to two clerics in language by no means unsuited to its object. Further he proceeds to say that one's gait should be in accordance with that same virtue, and how careful one must be that nothing immodest come forth from one's mouth, or be noticed in one's body. All these points are illustrated with very appropriate examples.iv.i.ii.xviii
Chapter XIX. How should seemliness be represented by a speaker? Does beauty add anything to virtue, and, if so, how much? Lastly, what care should we take that nothing conceited or effeminate be seen in us?iv.i.ii.xix
Chapter XX. If we are to preserve our modesty we must avoid fellowship with profligate men, also the banquets of strangers, and intercourse with women; our leisure time at home should be spent in pious and virtuous pursuits.iv.i.ii.xx
Chapter XXI. We must guard against anger, before it arises; if it has already arisen we must check and calm it, and if we cannot do this either, at least we should keep our tongue from abuse, so that our passions may be like boys' quarrels. He relates what Archites said, and shows that David led the way in this matter, both in his actions and in his writings.iv.i.ii.xxi
Chapter XXII. On reflection and passion, and on observing propriety of speech, both in ordinary conversation and in holding discussions.iv.i.ii.xxii
Chapter XXIII. Jests, although at times they may be quite proper, should be altogether banished among clerics. The voice should be plain and frank.iv.i.ii.xxiii
Chapter XXIV. There are three things to be noticed in the actions of our life. First, our passions are to be controlled by our reason; next, we ought to observe a suitable moderation in our desires; and, lastly, everything ought to be done at the right time and in the proper order. All these qualities shone forth so conspicuously in the holy men of Old Testament time, that it is evident they were well furnished with what men call the cardinal virtues.iv.i.ii.xxiv
Chapter XXV. A reason is given why this book did not open with a discussion of the above-mentioned virtues. It is also concisely pointed out that the same virtues existed in the ancient fathers.iv.i.ii.xxv
Chapter XXVI. In investigating the truth the philosophers have broken through their own rules. Moses, however, showed himself more wise than they. The greater the dignity of wisdom, the more earnestly must we strive to gain it. Nature herself urges us all to do this.iv.i.ii.xxvi
Chapter XXVII. The first source of duty is prudence, from whence spring three other virtues; and they cannot be separated or torn asunder, since they are mutually connected one with the other.iv.i.ii.xxvii
Chapter XXVIII. A community rests upon justice and good-will. Two parts of the former, revenge and private possession, are not recognized by Christians. What the Stoics say about common property and mutual help has been borrowed from the sacred writings. The greatness of the glory of justice, and what hinders access to it.iv.i.ii.xxviii
Chapter XXIX. Justice should be observed even in war and with enemies. This is proved by the example of Moses and Elisha. The ancient writers learnt in turn from the Hebrews to call their enemies by a gentler term. Lastly, the foundation of justice rests on faith, and its symmetry is perfect in the Church.iv.i.ii.xxix
Chapter XXX. On kindness and its several parts, namely, good-will and liberality. How they are to be combined. What else is further needed for any one to show liberality in a praiseworthy manner.iv.i.ii.xxx
Chapter XXXI. A kindness received should be returned with a freer hand. This is shown by the example of the earth. A passage from Solomon about feasting is adduced to prove the same, and is expounded later in a spiritual sense.iv.i.ii.xxxi
Chapter XXXII. After saying what return must be made for the service of the above-mentioned feast, various reasons for repaying kindness are enumerated. Then he speaks in praise of good-will, on its results and its order.iv.i.ii.xxxii
Chapter XXXIII. Good-will exists especially in the Church, and nourishes kindred virtues.iv.i.ii.xxxiii
Chapter XXXIV. Some other advantages of goodwill are here enumerated.iv.i.ii.xxxiv
Chapter XXXV. On fortitude. This is divided into two parts: as it concerns matters of war and matters at home. The first cannot be a virtue unless combined with justice and prudence. The other depends to a large extent upon endurance.iv.i.ii.xxxv
Chapter XXXVI. One of the duties of fortitude is to keep the weak from receiving injury; another, to check the wrong motions of our own souls; a third, both to disregard humiliations, and to do what is right with an even mind. All these clearly ought to be fulfilled by all Christians, and especially by the clergy.iv.i.ii.xxxvi
Chapter XXXVII. An even mind should be preserved in adversity as well as in prosperity. However, evil things must be avoided.iv.i.ii.xxxvii
Chapter XXXVIII. We must strengthen the mind against troubles to come, and build it up by looking out for them beforehand. What difficulties there are in doing this.iv.i.ii.xxxviii
Chapter XXXIX. One must show fortitude in fighting against all vices, especially against avarice. Holy Job teaches this lesson.iv.i.ii.xxxix
Chapter XL. Courage in war was not wanting in our forefathers, as is shown by the example of the men of old, especially by the glorious deed of Eleazar.iv.i.ii.xl
Chapter XLI. After praising Judas' and Jonathan's loftiness of mind, the constancy of the martyrs in their endurance of tortures, which is no small part of fortitude, is next brought before us.iv.i.ii.xli
Chapter XLII. The powers that be are not needlessly to be irritated. One must not lend one's ears to flattery.iv.i.ii.xlii
Chapter XLIII. On temperance and its chief parts, especially tranquillity of mind and moderation, care for what is virtuous, and reflection on what is seemly.iv.i.ii.xliii
Chapter XLIV. Every one ought to apply himself to the duties suited to his character. Many, however, are hindered by following their fathers' pursuits. Clerics act in a different way.iv.i.ii.xliv
Chapter XLV. On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers.iv.i.ii.xlv
Chapter XLVI. A twofold division of what is seemly is given. Next it is shown that what is according to nature is virtuous, and what is otherwise must be looked on as shameful. This division is explained by examples.iv.i.ii.xlvi
Chapter XLVII. What is seemly should always shine forth in our life. What passions, then, ought we to allow to come to a head, and which should we restrain?iv.i.ii.xlvii
Chapter XLVIII. The argument for restraining anger is given again. Then the three classes of those who receive wrongs are set forth; to the most perfect of which the Apostle and David are said to have attained. He takes the opportunity to state the difference between this and the future life.iv.i.ii.xlviii
Chapter XLIX. We must reserve the likeness of the virtues in ourselves. The likeness of the devil and of vice must be got rid of, and especially that of avarice; for this deprives us of liberty, and despoils those who are in the midst of vanities of the image of God.iv.i.ii.xlix
Chapter L. The Levites ought to be utterly free from all earthly desires. What their virtues should be on the Apostle's own showing, and how great their purity must be. Also what their dignity and duty is, for the carrying out of which the chief virtues are necessary. He states that these were not unknown to the philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet on account of what accompanies them become contrary to duty. From whence he gathers what gifts the office of the Levites demands. To conclude, he adds an exposition of Moses' words when blessing the tribe of Levi.iv.i.ii.l