ntrary however appears to anyone who goes through the precepts
of the decalogue.

_I answer that,_ As stated above (I-II, Q. 100, A. 3; A. 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 (Q. 47, A.
6). Now prudence is not about the end, but about the means, as stated
above (Q. 47, A. 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 Obj. 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 (Q. 44, A. 1; I-II, Q. 99,
AA. 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 Obj. 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 Obj. 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.
_______________________

SECOND ARTICLE [II-II, Q. 56, Art. 2]

Whether the Prohibitive Precepts Relating to the Vices Opposed to
Prudence Are Fittingly Propounded in the Old Law?

Objection 1: It would seem that the prohibitive precepts relating to
the vices opposed to prudence are unfittingly propounded in the Old
Law. For such vices as imprudence and its parts which are directly
opposed to prudence are not less opposed thereto, than those which
bear a certain resemblance to prudence, such as craftiness and vices
connected with it. Now the latter vices are forbidden in the Law: for
it is written (Lev. 19:13): "Thou shalt not calumniate thy neighbor,