But we have not yet done with this important answer, for there are two more most important points to be noticed in it. In the first place it is clearly stated that it is ‘Verily and indeed taken, and received by the faithful.’ One ingenious writer endeavours to make out that the word ‘faithful’ is here intended to include the wicked. I suppose that we are bound to give him credit for believing what he writes; but it is very difficult for those to do so who read common English in the light of common sense. And still more difficult is it when the Catechism is read in the light of the twenty-eighth Article, from which it was in all probability constructed, and which says, ‘To such as rightly, worthily, and with faith, receive the same, the bread which we break is a partaking of the body of Christ.’ Can any reasonable man compare these passages, and doubt for a moment that by the words ‘the faithful,’ are intended those persons who ‘approach in faith whereby alone they can feed on Christ.’ But there is another point in that same answer which claims our careful consideration. The words are, ‘which are received by the faithful in the Lord’s Supper.’ It does not say, ‘in the Sacrament,’ for if it did it might have been misunderstood. In the use of the word ‘Sacrament’ there is a risk of confusion, for it is employed in three different senses. It is sometimes employed to denote the whole act, or sacramental service, as in Article xxv., where Sacraments are described as badges, witnesses, and signs. It is sometimes used to express the outward sign and the inward gift, regarded as forming together one perfect whole, as in the third question and answer of the Catechism, by which we are taught that there are two parts in a Sacrament—the outward visible sign, and the inward spiritual grace. But sometimes it is used for the outward sign alone, unaccompanied by the spiritual grace, as in Article xxix., where we read that the wicked are in no wise partakers of Christ, ‘but rather to their condemnation do eat and drink the sign, or Sacrament, of so great a thing.’ It is my conviction that this looseness in the use of the word ‘Sacrament’ had led to great confusion; for when those who hold the great doctrines of the Reformation have declared their belief in the presence of their blessed Redeemer in the Sacrament, they have used the word in the sense of the sacred feast, and expressed their assurance that He, a living Lord, is present in the midst of His waiting people. But others, taking the word ‘Sacrament’ to mean simply the consecrated elements, may quote such words from the staunchest reformers, as proving that even they taught the presence of the Lord in the bread and wine. Happily, in the Catechism this danger is avoided, for in this important answer the word ‘Sacrament’ is not used at all. The sacred feast is there called the ‘Lord’s Supper,’ respecting which there is no confusion, and the result