As baptism was designed to supersede the Jewish circumcision, the Lord's Supper was intended to occupy the place of the Jewish Passover. [221:5] The Paschal lamb could be sacrificed nowhere except in the temple of Jerusalem, and the Passover was kept only once a year; but the Eucharist could be dispensed wherever a Christian congregation was collected; and at this period it seems to have been observed every first day of the week, at least by the more zealous and devout worshippers. [221:6] The wine, as well as the other element, was given to all who joined in its celebration; and the title of the "Breaking of _Bread_," [221:7] one of the names by which the ordinance was originally distinguished, supplies evidence that the doctrine of transubstantiation was then utterly unknown. The word _Sacrament_, as applied to Baptism and the Holy Supper, was not in use in the days of the apostles, and the subsequent introduction of this nomenclature, [222:1] probably contributed to throw an air of mystery around these institutions. The primitive disciples considered the elements employed in them simply as signs and seals of spiritual blessings; and they had no more idea of regarding the bread in the Eucharist as the real body of our Saviour, than they had of believing that the water of baptism is the very blood in which He washed His people from their sins. They knew that they enjoyed the light of His countenance in prayer, in meditation, and in the hearing of His Word; and that He was not otherwise present in these symbolic ordinances. Whilst, in the Lord's Supper, believers hold fellowship with Christ, they also maintain and exhibit their communion with each other. "We, being many," says Paul, "are one bread and one body, for we are all partakers of that one bread." [222:2] Those who joined together in the observance of this holy institution were thereby pledged to mutual love; but every one who acted in such a way as to bring reproach upon the Christian name, was no longer admitted to the sacred table. Paul, doubtless, refers to exclusion from this ordinance, as well as from intimate civil intercourse, when he says to the Corinthians--"I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat." [222:3]