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.

I suppose the disciples had no forms of set Christian prayers. They
still used the Jewish liturgy, for we read that 'they continued daily
with one accord in the Temple.' I am sure that no two things can be