Preaching and faith are our daily sacrifice...

They also cite the daily sacrifice.  Just as there was a daily sacrifice in the Law,  so the Mass should be a daily sacrifice of the New Testament.  The adversaries have made out well if we allow ourselves to be overcome by allegories.  Clearly allegories do not produce firm proof.  We readily allow the Mass to be understood as a daily sacrifice, as long as that includes the entire Mass:  the ceremony with the preaching of the Gospel, faith, invocation, and thanksgiving.  Joined together, these are a daily sacrifice of the New Testament because the ceremony of the Mass, or the Lord's Supper, was set up because of these things.  The Mass is not to be separated from them.  So Paul says, "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes" (I Corinthians 11:26).  But it cannot be shown from this Levitical type that a ceremony justifying by the outward work (ex opere operato) is necessary, or should be applied on behalf of others, that it may merit the forgiveness of sins for them.

The type represents appropriately not only the ceremony, but also the preaching of the Gospel.  In Numbers 28:4-8, three parts of that daily sacrifice are represented:  the burning of the lamb, the drink offering, and the offering of wheat flour.  The Law had pictures or shadows of future things.  So Christ and the entire worship of the New Testament are shown in this picture.  The burning of the lamb illustrates Christ's death.  The drink offering illustrates that everywhere in the entire world, by the preaching of the Gospel, believers are sprinkled with the blood of that Lamb, that is, sanctified.  Peter says, "In the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with His blood" (I Peter 1:2).  The offering of wheat flour means faith, prayer, and thanksgiving in hearts.  Therefore, in the Old Testament, the shadow is discerned.  In the New, the thing illustrated should be sought, and not another type, as sufficient for a sacrifice.

Although a ceremony is a memorial of Christ's death, it alone is not the daily sacrifice.  The memory itself is the daily sacrifice, that is, preaching and faith.  Faith truly believes that, by Christ's death, God has been reconciled.  A drink offering is required, that is, the effect of preaching, in order that, being sprinkled by the Gospel with the blood of Christ, we may be sanctified, as those put to death and made alive.  Offerings are also required, that is, thanksgiving, confession, and troubles.
~BOC, AP, XXIV (XII), 35-38

It is the passion of Christ, not the act of a Mass, that forgives, justifies...

An opinion was added that infinitely increased private Masses.  It states that Christ, by His passion, made satisfaction for original sin and instituted the Mass as an offering for daily sins, both venial and mortal.  From this opinion has arisen the common belief that the Mass takes away the sins of the living and the dead simply by performing the outward act.  Then they began to argue about whether one Mass said for many is worth as much as special Masses for individuals.  This resulted in an infinite number of Masses.  With this work, people wanted to obtain from God all that they needed, and in the meantime, trust in Christ and true worship were forgotten.

Our teachers have warned that these opinions depart from the Holy Scripture and diminish the glory of the passion of Christ.  For Christ's passion was an offering and satisfaction, not only for original guilt, but also for other sins, as it is written, "We have been sanctified through the offering of the body of Jesus Christ once for all, (Hebrews 10:10).  Also, "By a single offering He has perfected for all time those who are being sanctified" (Hebrews 10:14).  (It is an unheard-of innovation in the Church to teach that by His death Christ has made satisfaction only for original sin and not for all other sin.  So it is hoped that everybody will understand that this error has been rebuked for good reason),

Scripture teaches that we are justified before God, through faith in Christ, when we believe that our sins are forgiven for Christ sake. Now if the Mass takes away the sins of the living and the dead simply by performing it, justification comes by doing Masses, and not of faith.  Scripture does not allow this.
~BOC, AC, XXIV, 21-29