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Incidentally he shows that what is becoming is really that which is expedient, and ends the book with several chapters of practical considerations. In the second book, passing from what is becoming to what is expedient, he points out that we can only measure what is really expedient by reference to eternal life, in contradiction to the errors of heathen philosophers, and shows that what is expedient consists in the knowledge of God and in good living. After treating then of some elementary duties, such as those towards parents and elders, he touches upon the two principles which lead the mind, reason and appetite, and shows that what is becoming consists in thinking of good and right things, and in the subjection of the appetite to reason,ģ2 and supplies certain rules and examples, ending with a discussion on the four Cardinal Virtues, Prudence, Justice, Fortitude, and Temperance. In the first book he divides duties into “ordinary,” or the way of the commandments, binding upon all alike and “perfect,” which consist in following the counsels. The writer says that his object is to impress upon those whom he has ordained the lessons which he had previously taught them.ģ0 Like Cicero, he treats of that which is right, becoming, or honourable, and what is expedient ģ1 but with reference not to this life but to that which is to come, teaching in the first book that which is becoming or honourable in the second, what is expedient and in the third, considering both in conjunction. Consequently he undertook the following treatise, setting forth the duties of the clergy, and taking as a model the treatise of Cicero, De Officiis. Ambrose, esteeming very highly the dignity of the ministerial office, was most desirous that the clergy of his diocese should live worthily of their high vocation, and be good and profitable examples to the people.