7). And in the verses immediately following, we find a similar injunction, and similar sacrificial allusions; (v. 11, 15–17.) Must we not think that the Apostle recognized _some_ analogy between the Jewish and the Christian Ministries? {89} But we have, in addition to such manifold allusions, some passages much more direct and indisputable. In writing to the Corinthians, St. Paul places the Eucharistic Table of the LORD in a position precisely parallel with that of the Jewish Altar, and founds his whole argument on it; (1 Cor. x. 13, &c.) and places together on the same footing the Ministries of the Temple and of the Church, (ch. ix. 13.) His argument for the right of the Christian Minister to a temporal maintenance is wholly derived from the analogy of the Jewish Priesthood; this would, then, be no argument, if there were no analogy. His words are, “Do ye not know that they which Minister about holy things, live of the things of the altar? _even so hath_ THE LORD _ordained_, that they that preach the Gospel should live of the Gospel.” Evidently the former Ministry is assumed to be the pattern of the _latter_. But in another place, it is still more fully carried out. The Apostle shows the Corinthians, that the analogy between the two Ministries was such as to raise the Christian Ministry immeasurably superior to the Jewish, both in privilege and power. What Jewish Priest could ever use such exalted language as St. Paul had employed concerning the punishment of sin? (1 Cor. v. 5.) or its pardon? (2 Cor. ii. 10, 11, 15.) And so he declared his Ministry to be much superior to that of Moses himself. (2 Cor. iii. 7.) “If the Ministration of condemnation (the Jewish Ministry) be glory, how much more doth the Ministration of righteousness (the Christian) _exceed_ in glory? For even that which was made glorious had no glory in this respect, by reason of that _which excelleth_; for if that which was done away was glorious, _much more_ that which remaineth is glorious.” Moses, he further shows, had a “veiled,” we an “unveiled” Ministry. “WE all with unveiled face, beholding as in a glass, the glory of the Lord.” (v. 18.) “We preach not _ourselves_,” indeed, he adds, “but CHRIST JESUS the LORD, AND Ourselves your servants for JESUS’ sake; _for_ GOD . . . hath shined in OUR hearts, to give the light of the knowledge of His glory.” (ch. iv. 6; see also ch. v. 19, 20.)—The promises of abiding grace, “enduring” mercy, and perpetual blessing to the ancient Israel, are commonly enough thought to await fulfilment in the Church: so also, shall not the ancient promises of an everlasting Priesthood, which were not fulfilled to the Jews, be amply fulfilled in the CHURCH?—The ONE Priesthood of CHRIST “continueth ever” manifested in HIS Church according to HIS will; “not after the law of a carnal commandment, _but_ (_απαραβατον_) _after the power of an endless life_.”