Read it from the Original.
Start at the Beginning.
Morning Prayers.
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I. Every sin that man can commit is contrary to the dictates of true natural and supernatural prudence; but some sins are formally opposed to prudence, not merely as disobeying it, but as destroying it. There are offences against prudence by way of deficiency, viz., by the absence of some quality or action that is essential to perfect prudence. Such for instance would be, acting without due consideration, rashness and haste in execution, neglecting precautions, taking an important step while uncertain as to its lawfulness, anticipating the guidance of God by committing oneself blindly to a definite course, in order to escape somehow from the embarrassment of doubt and the weariness of waiting for enlightenment. Such also are carelessness and forgetfulness, indulging baseless prejudices without examining their foundations, remaining in a state of ignorance through fear of fuller knowledge or to avoid the trouble of investigation. Also indocility in following the suggestions of God as conveyed through one's own conscience or the advice of others; fickleness of mind is reconsidering a thing which has been decisively settled, and changing one's mind for trivial reasons. Consider how you habitually act in these different respects. See if you are prone to any of these forms of deficiency in prudence. Resolve to correct yourself, and solicit from God the infusion of this important virtue.
II. There are also contraventions of prudence by way of excess; that is to say, it is possible for us to do that which is substantially right, in a way that is irregular or excessive, through not taking account of the necessary limitations of even good actions. Thus St. Paul speaks of those who "have a zeal for God but not according to knowledge," and who in consequence "have not submitted themselves to the (Page 199)
justice of God" (Rom. x. 2, 3). Such was the zeal of the Apostles when they wished to call fire from heaven upon an offending city; and their Master said to them, "You know not of what spirit you are" (Luke ix. 55). The greatest crimes have at times been committed under a misguided or pretended zeal for liberty, learning, progress, country, religion, Scripture or God. An over-righteousness of this kind inspired the crimes of Scribes and Pharisees and chief-priests against the Son of God. They slew the living Word of God out of zeal for His written word and the glory of His temple. So also the prudence which is according to God is transgressed by an undue severity or an undue leniency, or by an injudicious exhibition of one's own virtue, or by a piety which makes itself obnoxious by exacting too much from the weakness of others. Take care that your virtues do not run to such extremes, and produce evil instead of good fruit.
III. A perversion or parody of divine prudence is found in that which is called the prudence of this world or prudence according to the flesh. This takes the form of an excessive solicitude about the things of this world or one s future prospects in life, instead of casting one's care upon the Lord. This is a prudence about worthless trifles and an imprudence as to one's best and permanent interests. Under its influence the great virtue of prudence degenerates into little more than animal cunning, and shows itself in greed, trickery, cruelty, irreligion. The more efficient this becomes in relation to individual interests, the more injurious it is to the larger natural interests of the community, and especially to those which are supernatural. Such prudence frustrates its own purposes, and proves itself in the long run to be fatal folly. The most honourable, unselfish Christian course of action will always prove to be, on the whole, the most prudent course, and will be justified by its results even in the natural sphere. Only "in Thy light shall we see light" (Ps. xxxv. 10).
