, is
only in the wicked.

Reply Obj. 1: This saying of our Lord is to be understood of the
first prudence, wherefore it is not said that they are prudent
absolutely, but that they are prudent in "their generation."

Reply Obj. 2: The nature of faith consists not in conformity with the
appetite for certain right actions, but in knowledge alone. On the
other hand prudence implies a relation to a right appetite. First
because its principles are the ends in matters of action; and of such
ends one forms a right estimate through the habits of moral virtue,
which rectify the appetite: wherefore without the moral virtues there
is no prudence, as shown above (I-II, Q. 58, A. 5); secondly because
prudence commands right actions, which does not happen unless the
appetite be right. Wherefore though faith on account of its object is
more excellent than prudence, yet prudence, by its very nature, is
more opposed to sin, which arises from a disorder of the appetite.

Reply Obj. 3: Sinners can take good counsel for an evil end, or for
some particular good, but they do not perfectly take good counsel for
the end of their whole life, since they do not carry that counsel
into effect. Hence they lack prudence which is directed to the good
only; and yet in them, according to the Philosopher (Ethic. vi, 12)
there is "cleverness," [*_deinotike_] i.e. natural diligence which
may be directed to both good and evil; or "cunning," [*_panourgia_]
which is directed only to evil, and which we have stated above, to be
"false prudence" or "prudence of the flesh."
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FOURTEENTH ARTICLE [II-II, Q. 47, Art. 14]

Whether Prudence Is in All Who Have Grace?

Objection 1: It would seem that prudence is not in all who have grace.
Prudence requires diligence, that one may foresee aright what has to
be done. But many who have grace have not this diligence. Therefore
not all who have grace have prudence.

Obj. 2: Further, a prudent man is one who takes good counsel, as
stated above (A. 8, Obj. 2; A. 13, Obj. 3). Yet many have grace who do
not take good counsel, and need to be guided by the counsel of others.
Therefore not all who have grace, have prudence.

Obj. 3: Further, the Philosopher says (Topic. iii, 2) that "young
people are not obviously prudent." Yet many young people have grace.
Therefore prudence is not to be found in all who have grace.

_On the contrary,_ No man has grace unless he be virtuous. Now no man
can be vir