superior judgment, and this applies to the tenth degree; thirdly, by
not being deterred from this on account of the difficulties and
hardships that come in our way, and this belongs to the ninth degree.

Certain things also are included referring to the estimate a man
forms in acknowledging his own deficiency, and this in three ways.
First by acknowledging and avowing his own shortcomings; this belongs
to the eighth degree: secondly, by deeming oneself incapable of great
things, and this pertains to the seventh degree: thirdly, that in
this respect one should put others before oneself, and this belongs
to the sixth degree.

Again, some things are included that refer to outward signs. One of
these regards deeds, namely that in one's work one should not depart
from the ordinary way; this applies to the fifth degree. Two others
have reference to words, namely that one should not be in a hurry to
speak, which pertains to the fourth degree, and that one be not
immoderate in speech, which refers to the second. The others have to
do with outward gestures, for instance in restraining haughty looks,
which regards the first, and in outwardly checking laughter and other
signs of senseless mirth, and this belongs to the third degree.

Reply Obj. 1: It is possible, without falsehood, to deem and avow
oneself the most despicable of men, as regards the hidden faults
which we acknowledge in ourselves, and the hidden gifts of God which
others have. Hence Augustine says (De Virginit. lii): "Bethink you
that some persons are in some hidden way better than you, although
outwardly you are better than they." Again, without falsehood one may
avow and believe oneself in all ways unprofitable and useless in
respect of one's own capability, so as to refer all one's sufficiency
to God, according to 2 Cor. 3:5, "Not that we are sufficient to think
anything of ourselves as of ourselves: but our sufficiency is from
God." And there is nothing unbecoming in ascribing to humility those
things that pertain to other virtues, since, just as one vice arises
from another, so, by a natural sequence, the act of one virtue
proceeds from the act of another.

Reply Obj. 2: Man arrives at humility in two ways. First and chiefly
by a gift of grace, and in this way the inner man precedes the
outward man. The other way is by human effort, whereby he first of
all restrains the outward man, and afterwards succeeds in plucking
out the inward root. It is according