We do not go far in the reading of its pages without discovering that the word "thou" looms large in its spiritual grammar. Those curious persons who often bring their arithmetic to the Bible could doubtless tell how many times "thou" and "thee" and "thy" and "thine" are found in its chapters. In the Ten Commandments and in the New Commandment "thou" is the recurring word. Personal address is prominent everywhere. Indeed, the whole Book is a kind of prophet coming into the court of each soul and saying, "Thou art the man." Sometimes the approach is an accusation, sometimes an approbation; in any case the note is intensely individual. In the New Commandment the "self" is made the standard by which the relation to the neighbor is to be tested. The implication would seem to be that the man who does not love himself lacks the law by which his love for other men may be made efficient. Polonius was not far from the biblical idea when he said: To thine own self be true, And it must follow, as the night the day, Thou canst not then be false to any man. In daily parlance it is often said. "Put yourself in his place": but the value of that transfer of self is small if you do not know what the self is after you give it the new place! The revelation of self is likewise the revelation of other men. We know our neighbors only as we know ourselves. Presuming, therefore, that we send a man to the Scriptures to find the doctrine of his own nature, what will be his discovery? The question is not a new one, and its answer has sometimes been touched by prejudice. Many have contended that in its effort to magnify God, the Bible is guilty of belittling man. Fragments of Scripture might be presented to support this criticism. We must, however, insist that the biblical teaching is to be determined by its main current rather than by its eddies. The Book does present God as high and lifted up, while man lies with his lips in the dust. It does make God a King, while it proclaims man a subject. It does stress divine sovereignty, while insisting on human obedience and reverence. It does call for humility on the part of man. We may well admit that it is possible to overdo the call to humility. That good mood may easily pass over into a false mood. Occasionally men, in an effort to be humble, speak untruth concerning their own souls. It is just here that the "worm-of-the-dust" theory gets its chance. That phrase was a biblical one, used by a character in his moment of self-abasement. Yet the Concordance will prove that this lowly estimate of man is by no means the staple of teaching, as well as that much of the cheap preaching of human nature is a radical departure from the doctrine of the Book. It is always good to keep clear the distinction between vanity and self-respect, so that if a man may not have the right to look down on his neighbors he may still have the right to look up to himself. Humility must ever be based on truth, and