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Objection 1: It would seem that the precepts of the decalogue should
have included a precept of prudence. For the chief precepts should
include a precept of the chief virtue. Now the chief precepts are
those of the decalogue. Since then prudence is the chief of the moral
virtues, it seems that the precepts of the decalogue should have
included a precept of prudence.
Objection 2: Further, the teaching of the Gospel contains the Law
especially with regard to the precepts of the decalogue. Now the
teaching of the Gospel contains a precept of prudence (Mt.
10:16): "Be ye . . . prudent as serpents." Therefore the
precepts of the decalogue should have included a precept of prudence.
Objection 3: Further, the other lessons of the Old Testament are
directed to the precepts of the decalogue: wherefore it is written
(Malach. 4:4): "Remember the law of Moses My servant, which
I commanded him in Horeb." Now the other lessons of the Old
Testament include precepts of prudence; for instance (Prov.
3:5): "Lean not upon thy own prudence"; and further on
(Prov. 4:25): "Let thine eyelids go before thy steps."
Therefore the Law also should have contained a precept of prudence,
especially among the precepts of the decalogue.
The contrary however appears to anyone who goes through the precepts of
the decalogue.
I answer that, As stated above (FS, Question 100, Article
3; Article 5, ad 1) when we were treating of precepts, the
commandments of the decalogue being given to the whole people, are a
matter of common knowledge to all, as coming under the purview of
natural reason. Now foremost among the things dictated by natural
reason are the ends of human life, which are to the practical order
what naturally known principles are to the speculative order, as shown
above (Question 47, Article 6). Now prudence is not about the
end, but about the means, as stated above (Question 47, Article
6). Hence it was not fitting that the precepts of the decalogue
should include a precept relating directly to prudence. And yet all
the precepts of the decalogue are related to prudence, in so far as it
directs all virtuous acts.
Reply to Objection 1: Although prudence is simply foremost among
all the moral virtues, yet justice, more than any other virtue,
regards its object under the aspect of something due, which is a
necessary condition for a precept, as stated above (Question 44,
Article 1; FS, Question 99, Articles 1,5). Hence it
behooved the chief precepts of the Law, which are those of the
decalogue, to refer to justice rather than to prudence.
Reply to Objection 2: The teaching of the Gospel is the doctrine
of perfection. Therefore it needed to instruct man perfectly in all
matters relating to right conduct, whether ends or means: wherefore it
behooved the Gospel teaching to contain precepts also of prudence.
Reply to Objection 3: Just as the rest of the teaching of the Old
Testament is directed to the precepts of the decalogue as its end, so
it behooved man to be instructed by the subsequent lessons of the Old
Testament about the act of prudence which is directed to the means.
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