elevation of the host and especially the self-communion of the priest,
as an offering of the body of Christ a bloodless sacrifice for the sins
of the living or dead; all of which was read and done by the _priest
himself_ before the altar; and which preceded the sacramental
communion of the congregation, and was the only preparation for the
communion.

We also admitted, that then, as now, the word mass was sometimes used
by the Romanists for the sacramental celebration in general, including
the mass proper.

Thirdly, we assumed as undenied, that the Reformers, having been born
and educated in the Romish religion till their majority, were
accustomed to this two-fold use of the term mass.

We then asserted that the Reformers continued the twofold use of the
term, and as its occasional use for the eucharist in general is not
disputed, we especially proved that they continued to observe the
distinction and to employ it in its _specific sense_, whenever the
mass proper was spoken of.

We proved from various letters and other documents of _Luther_, written
in the year of the Diet, that he makes the distinction and uses the
term mass for the above described mass proper.

We proved from various letters and other articles of _Melancthon_,
written during the session of the Diet, that he employed it in this
specific sense.

We proved that the other Reformers used the word in this specific