genuflections, crossings, tergiversations, &c., occupying about an hour
in the reading, the performance of which by the priest was termed
"reading mass," as the listening of the audience was called "hearing
mass."

In view of these authorities, we may take for granted, what we suppose
no one will deny, that in the Romish Church, not only of the present
day, but since several centuries before the Reformation, and,
therefore, in 1530, the most common and primary meaning of the word
_mass_, was not Lord's Supper; but that long ceremonial, including the
consecration of the elements, elevation of the host, and self-communion
of the priest, as an offering of the body of Christ a sacrifice for the
sins of the living and dead, _which preceded_ the distribution of the
sacrament to the people.

_Again_, it will be admitted, that whilst among Papists the above
specific meaning of the word mass was the most common one, that term
was also not unfrequently used by synecdoche, as a part of the whole,
to designate the sacramental celebration in general: just as we use the
word "_preaching_" which specifically signifies the delivery of a
sermon, for the whole services of public worship in the phrase, "will
you go to preaching to-day?"

_Finally_, it will be admitted, that the Reformers, having been
educated as Papists, were trained up to this twofold use of the word
mass, namely, specifically the extended services above described, which
_preceded_ the communion, and sometimes informally the eucharist,
communion or sacrament in general.

The question then seems definitely to be reduced to these two inquiries;