Moreover, although the adversaries collect many testimonies on this
topic to prove that the Mass is a sacrifice, yet this great tumult of
words will be quieted when the single reply is advanced that this
line of authorities, reasons and testimonies, however long, does not
prove that the Mass confers grace er opere operato, or that, when
applied on behalf of others, it merits for them the remission of
venial and mortal sins, of guilt and punishment. This one reply
overthrows all objections of the adversaries, not only in this
_Confutation_, but in all writings which they have published
concerning the Mass.

And this is the issue [the principal question] of the case of which
our readers are to be admonished, as Aeschines admonished the judges
that just as boxers contend with one another for their position, so
they should strive with their adversary concerning the controverted
point, and not permit him to wander beyond the case. In the same
manner our adversaries ought to be here compelled to speak on the
subject presented. And when the controverted point has been
thoroughly understood, a decision concerning the arguments on both
sides will be very easy.

For in our Confession we have shown that we hold that the Lord's
Supper does not confer _grace ex opere operato_, and that, when
applied on behalf of others, alive or dead, it does not merit for
them _ex opere operato_ the remission of sins, of guilt or of
punishment. And of this position a clear and firm proof exists in
that it is impossible to obtain the remission of our sins on account
of our own work _ex opere operato_ [even when there is not a good
thought in the heart], but the terrors of sin and death must be