Second Sunday in Lent.
ON PRUDENCE.
1. God wills not only that we should consider His law as the rule of our conduct, but also that we should exercise Prudence in the obedience we render to His law.
Prudence is a faculty given to man by God, a scintillation of His foreknowledge whereby man is able, in a measure, to look into the future, and it is a useful handmaid to judgment.
Prudence is called in (a) for the determining of a line of conduct, and (b) for determining the manner in which a determined line of conduct shall be carried out. When our Lord exhorts, “Be ye wise as serpents, and harmless as doves,” He exhorts to Prudence. “Whatsoever thou takest in hand, remember the end.” (Eccles. vii. 36.)
In the first place, Prudence is called in for determining a line of conduct. When the moral sanction is indubitable then it can alter nothing; all it can do is to advise and direct as to the carrying out of what is determined on so as not to jar against the rights of others.
But when there is only probability on our side, then Prudence is invoked to say what the consequences that will result from such an action are likely to be, good or bad; and so mayexercise a very valuable function in advising or dissuading.
Prudence looks to the near future, and to the remote future. It considers what are likely to be the consequences in this world, and whether the course of conduct will receive the sanction of the all-seeing, all-just Judge at the Last Day. “The wisdom of the prudent,” said Solomon, “is to understand his way.” That is, as Conscience looks back to God for its justification, so does Prudence look forward to the course taken in obedience to the dictates of Conscience, and smoothes it.
Prudence is generally a moderator in the execution of duty. That execution might be harsh, and hurtful, but Prudence wisely softens and simplifies, abates prejudice, and commends the course of Conscience to the approval of others.
2. We will now consider some practical rules for conduct in such cases as the Conscience does not give a certain decision, but sees that different opinions may be probable, more or less, and is in hesitation which to follow.
(a) One good rule is to follow that course which is most natural; what is strained and has the semblance of being excentric is probably one flattering to self-esteem, and had better be avoided.
(b) Another good rule is to follow that course which is safest, in which there is least likelihood of disturbing others, injuring or annoying them. Also, which is least riskful to ourselves, in health, substance, or reputation.
3. It must not be forgotten that it is quite possible so to carry out arightpurpose as to dowrongin the execution. Having decided on what is right, foresight and judgment are required to determinein what mannerandat what timeit is tobe carried out. Prudence often shews us that the same result may be attained by the exercise of patience as by an impulsive and precipitous execution, and that the act performed cautiously and judiciously will do good, whereas if done at once in a headlong manner it may effect mischief. Also it shews that there are more ways in which the same thing may be done, and that there is a right way and a wrong way, a way that is advisable, and a way that is mischievous and to be dissuaded from. We are warned not to do evil that good may come, but people forget that a considerable amount of evil is done by those who do good in a wrong manner.
4. Prudence is but another name forwisdom, and wisdom is one of the gifts of the Holy Spirit. By understanding we see God’s law, by wisdom we know how to carry it out.
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