He had not yet been there, but he hoped before long to visit the Church which was then being formed, and meanwhile he sent them this proof of love and good-will. It was written in Greek, but for the benefit of those who did not understand that language was translated into Latin. In the arrangement of the Scriptures, this Epistle is always placed first--although not the first which the Apostle's hand has written--because of the great importance of its contents, as well as the pre-eminence of the place to which it was sent. {90} In it the Apostle first commends the faith of the Romans whom he long[ed] to see, "that I may impart unto you some spiritual grace to strengthen you." He goes on to show how the shameful sins of the pagans were the result of the lack of faith and of humility. He next censures those Jews who, while they boast of the law, neglect to keep it, and while admitting the advantages of the Jew, "because the words of God were committed to them," he teaches that all men, whether Jew or Gentile, are sinners who must be saved by the grace of God, and not alone by obedience to the law. {91} This doctrine of salvation by Christ is dwelt upon continually, but St. Paul also insists upon the necessity of good works, and that a Christian must die to sin and self, and live unto God. He also gives many beautiful counsels regarding Christian virtues, lessons of obedience to superiors and of mutual charity. He bids the strong bear with the weak, and cautions Christians not to judge and condemn each other, neither to give scandal. Then, exhorting them all to be "of one mind one towards another according to Jesus Christ," he promises to come and visit them, and concludes by invoking upon them the grace of God "to Whom be honour and glory for ever and ever." {92} Chapter V. The time was approaching when St. Paul was to leave Corinth--not sailing thence to Jerusalem as he had planned, but returning by the way he had come, because he found that some of the unbelieving Jews had formed a scheme to destroy him while upon his journey. For the space of a week the Apostle remained at Troas, and upon the last evening he had assembled the Christians together in an upper room--one of those dining-halls which the Latins termed _cænacula_. {93} The Scripture narrative tells us that they were there to "break bread," the name usually given in those days to the celebration of the Holy Mysteries. The Body and Blood of our Lord was received by those early Christians with extreme care and the profoundest reverence, but in that age the Church had not ordained that the reception of the Eucharist should take place in the morning and fasting. This rule prevailed at the close of the first century out of respect to so great a mystery. In the time of the Apostles the Communion was given at other parts of the day, and thus we understand the passage referring to this meeting of Christians upon the last evening of St. Paul's stay in Corinth.