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Start at the Beginning.
Morning Prayers.
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I. After the theological come the moral virtues, which are concerned with the conduct of man in this world as regards God, himself and his fellow-men. The first among these are the Cardinal Virtues, which enter into all the others, or constitute the necessary conditions, or, as it were, the atmosphere in which they act. These are Prudence, Justice, Fortitude and Temperance. They may exist in the natural form in any men; and brilliant examples of them were found among the cultivated heathen. But besides this, it is necessary that there should be a certain infused facility to enable them to be exercised in higher perfection and on supernatural objects. Prudence is a quality or virtue of the intelligence which guides our actions towards their object. It presides over our deliberations and decisions. It helps us to discern between good and evil, and to seek the one and avoid the other; it preserves us from excess or deficiency in our operations, it takes account of times and places, of aids and obstacles, and guides us accordingly. Prudence must control every other one of the virtues; it is like the salt which of old had to be used to season every sacrifice offered to God. Ask God to implant this ruling grace in you. "Give me wisdom that sitteth by Thy throne . . . that she may be with me and labour with me, that I may know what is acceptable with Thee" (Wisd. ix. 4, 10).
II. Prudence, when complete and efficient, involves a number of mental habits and actions. It includes the operation of the memory and intelligence in comparing different courses of action and deciding on them. It includes the virtue of docility, which excludes arrogant self-reliance and obstinacy, takes account of the opinions of others, and submits on due occasion to their guidance; zeal or eagerness in (Page 195) doing good, with deliberateness and caution which exclude haste and rashness; impartiality in allowing due weight to all considerations, and in excluding selfish motives and unreasonable prejudices; decision and promptitude in arriving at conclusions and carrying them out; tenacity in adhering firmly to what has been resolved upon; patience in biding the time and waiting for the moment appointed by God, and not attempting to hasten it by taking extreme measures. Shortcomings in any one of these respects may seriously obstruct the work of God and even imperil one's own salvation and that of other souls. Great harm is often done by persons of high virtue and of the best intentions through some slight failing in prudence. How difficult it is to be watchful and perfect at so many points! How much harm you may do even by your good qualities unless God guide you and protect you against yourself! Distrust your talents, your virtues and your good intentions.
III. The infusion of supernatural prudence is necessary, not only for supernatural virtues, but also for many of the natural duties of life. And yet, how few think of guiding themselves by anything higher than the dictates of natural prudence. But Holy Writ tells us that "the wisdom of the flesh is death " (Rom. viii. 6); and God says "I will destroy the wisdom of the wise, and the prudence of the prudent I will reject" (1 Cor. i. 19). This is what continually happens in human affairs. The prudence of the flesh overreaches itself. It knows that the violation of natural laws induces inevitable calamity; but it ignores the fact that natural and supernatural laws are harmonious; it commences by violating all divine principles of truth and morality, and then discovers that some natural law has been violated which brings unforeseen failure upon the best-laid plans. Be sure that "the learning of wickedness is not wisdom, and the device of sinners is not prudence" (Eccli. xix. 19). "Bless God at all times, and desire of Him to direct thy ways, and that all thy counsels may abide in Him" (Prov. iv. 20).
