The gradual growth of the sentiment attaching to the Lord's Supper, until it reached the portentous height of regarding it as a 'tremendous sacrifice' which could only be administered by priests with ordained hands in Apostolic succession, can be partly traced even in New Testament times. The Lord's Supper began as an appendage to, or rather as a heightening of, the evening meal, and at first, as this chapter tells us in a subsequent verse, was observed day by day. Then, before the epoch of the Acts of the Apostles is ended, we find it has become a weekly celebration, and forms part of the service on the first day of the week. But even when the observance had ceased to be daily, the association with an ordinary meal continued, and that led to the disorders at Corinth which Paul rebuked, and which would have been impossible if later ideas of the Lord's Supper had existed then. The history of the transformation of that simple Supper into 'the bloodless sacrifice' of the Mass, and all the mischief consequent thereon, does not concern us now. But it does concern us to note that these first believers hallowed common things by doing them, and common food by partaking of it, with the memory of His great sacrifice in their minds. The poorest fare, the coarsest bread, the sourest wine, on the humblest table, became a memorial of that dear Lord. Religion and life, the domestic and the devout, were so closely braided together that when a household sat at table it was both a family and a church; and while they were eating their meat for the strength of their body, they were partaking of the memorial of their dying Lord. Is your house like that? Is your daily life like that? Do you bring the sacred and the secular as close together as that? Are the dying words of your Master, 'This do in remembrance of Me,' written by you over everything you do? And so is all life worship, and all worship hope? III. The last thing here is habitual devotion.