This has been brought into unmerited contempt by being associated with what is really its opposite. The abuse of the title has led to practical evils. Individuals have been known to despise prudence as the most beggarly of the virtues, from a mistaken apprehension of its qualities. Marking the errors of the niggardly--the muck-worms of society--some persons conclude at once against the utility of prudence, and read the text, “There is that scattereth, and yet increaseth,” in a perverted sense. Nothing will they save, or provide for; and so against imprudence in one extreme they set up imprudence in the other. There is no such short cut to happiness; the spendthrift is as far off from felicity as the save-all. The only security lies in a positive assertion and practical affirmation of the whole doctrine and discipline of prudence in its purity and truth. We must conceive the right idea of Prudence, properly define her characteristics, arrive at an honest appreciation of her gifts and graces, and devote ourselves to her, as her faithful ministrants, in all her relations, social, intellectual, and moral. Such a prudence is co-mate with the loftiest wisdom. The prudential course of conduct would commend itself as an illustration of the most elevated philosophy. It would be at one with the most benevolent and beneficent impulses of the human heart, and at the same time insure the true interests of every individual who acted in obedience to its precepts. (The Scottish Pulpit.)
Of religious prudence
According to the general design of these proverbial writings, wisdom stands before religion, and religion is expressed by the fear of God. Prudence is either universal or particular. Universal prudence is the same with the doctrine of morality, the application of the most proper means, viz., virtuous actions, towards the acquiring the chief end, the happiness of man. And particular prudence is distinguished by the different objects and ends about which it is conversant, and is the prosecution of any lawful design by such methods as shall appear to be best, upon a due consideration of circumstances. The text asserts that there is an inseparable connection between religion and prudence. Neither can be without the other.
I. There is no true political prudence, but what is founded upon religion, or the fear of God. God has delivered the government of the world to men, reserving to Himself a power over nature and a philosophy consisted in pretending to give an account of the world and its original, without an infinite understanding and first mover. And the main corruption of prudence consists in attempting the government of the world by human policy, without a due submission to the providence of God. Proud reasoners, and the sensual part of mankind, either wholly deny a providence or attribute very little to its superintendency and power. The universal history of the world, and the particular histories of nations and families, are full of the tragical end of those proud politicians who thought to govern without God, and to be prudent without religion. A natural sagacity is not sufficient for man, who is accountable for his actions, who must engage on no designs but what are rational, nor pursue them by any means but what are just and lawful. The wisdom that degenerates into craft is really mischievous folly. An uprightness of action, a constancy in virtue, and unmovable frame of mind and resolution of always pursuing what is just and beneficial to the public, by right and laudable ways, will make a man fortunate, valuable, and reverenced--fit for any trust.
II. The pious person in the main is the truly judicious. Wisdom is the knowledge of things great, admirable, and Divine, whereby the mind is raised and enlarged into delightful contemplations; and prudence is a right practical judgment, or the skill of judging what we are to do, and what not, and of distinguishing between good and evil, and the degrees of each. The ancient moralists never allowed a wicked man to be prudent. They declare that a wicked life corrupts the very principles of true prudence and right reason. Prudence is that virtue or power of the soul whereby the mind deliberates rightly, and finds out what is best to be done, when all things are considered; or it helps us to discover what are the best means for obtaining a good end. Now it is religion that qualifies the mind to consider practical matters in their true nature and consequences; that purifies the intention, corrects the inclination, moderates the affections, and make our deliberations calm and wise. It is the fear of God that sets bounds to prudence, that shows how far we are to act in any undertaking, and where we are to resign things up to a higher Conduct. It is temperance that gives us intellectual vigour, that makes us masters of our reason. These, and such-like virtues, being the prerequisites, or ingredients, of all true prudence, it is the pious man that in the main is the truly judicious person. But it is the truly pious man. It is a very imperfect notion of prudence to think that it consists in an exact knowledge of the world, or in getting a large share and possession of it.
III. That particular prudence which is required in the conduct of a religious life.
1. The first rule for the more prudent conduct of a religious life is, not to engage in things which are above our sphere.
2. Not presently to catch at perfection and the highest instances of piety. There is an order of duties, and a gradual advancement in religion. Enthusiasts make mad work with religion.
3. Not to engage too vehemently in things of an indifferent nature.
4. Not to spoil a good constitution of soul by any superstitious fancies or unnecessary scruples of conscience. Piety alone keeps men in the right, the safe, the pleasant path. (Bp. T. Mannyngham.)
True prudence
Many men are prudent who are not wise--that is to say, they are superficially cautious, sagacious, calculating; but they are never wise. True wisdom is the metaphysic of prudence. It is the innermost life and reality, and it expresses itself in the large prudence which sees morepoints than can be seen by mere cleverness. He that seeketh his life shall lose it; he that will throw away his life for Christ’s sake shall find it, and shall thus prove himself in the long run to be the truly prudent man. Beware of the prudence that is as a skeleton. The true prudence is the living body, inhabited by a living soul--the soul is wisdom. Sometimes wisdom will drive a man to do apparently foolish things--at least, things that cannot be understood by those who live in rectangles, two inches by one and a half. But “Wisdom is justified of her children”; she calmly abides the issue of the third day, and raised again, she vindicates her origin and declares her destiny. (J. Carter, D. D.)
