There is no more conclusive proof of the depth and sincerity of St. Paul's heart than the affection which he inspired in others; for it is only the loving who are loved. None perhaps are more discriminating in this respect than young men. A hard or pedantic nature cannot win them. But St. Paul was constantly surrounded with troops of young men, who, attracted by his personality, were willing to follow him through fire and water or to go on his messages wherever he might send them. And that he could win mature minds in the same way is proved by the great scene at Miletus, already referred to, where the elders of Ephesus, at parting with him, "all wept sore, and fell on Paul's neck and kissed him, sorrowing most of all for the word which he said, that they should see his face no more." The nature of St. Paul's work no doubt immensely developed this side of his character, but, before passing from the subject, it is worth remembering how the circumstances of his birth and upbringing were providentially fitted to broaden his sympathies, even before he became a Christian. He was not simply a Jew, but a Hebrew of the Hebrews; and he felt all the pride of a child of that race to which pertained the adoption and the glory and the covenant, and the giving of the law, and the service of God, and the promises. He could always put himself in touch at once with a Jewish audience by going back on associations which were as dear to himself as to them. Yet, although so thoroughly a Jew, he belonged by birth to a larger world. He was not born within the boundaries of Palestine, where his sympathies would have been cramped and his horizon narrowed, but in a Gentile city, famous for its beauty, its learning and its commerce; and he was, besides, a freeborn citizen of Rome. We know from his own lips that he was proud of both distinctions; and he thus acquired a cosmopolitan spirit and learned to think of himself as a man amongst men. Nor ought we, perhaps, to omit here to recall the fact, that he learned in his youth the handicraft of tent-making. This brought him into close contact with common men, whose language he learned to speak and whose life he learned to know--acquirements which were to be of supreme utility in his subsequent career. * * * * * Gentlemen, it is generally agreed that a certain modicum of natural gifts is necessary for those who think of entering the ministry. Here is Luther's list of the qualifications of a minister: you will observe that most of them are gifts of nature: 1. He should be able to teach plainly and in order. 2. He should have a good head. 3. Good power of language. 4. A good voice. 5. A good memory. 6. He should know when to stop. 7. He should be sure of what he means to say. 8. And be ready to stake body and soul, goods and reputation, on its truth. 9. He should study diligently. 10. And suffer himself to be vexed and criticized by everyone.