They indeed use the term sacrifice, but they, at the same time, explain that they mean nothing more than the commemoration of that one true sacrifice which Christ, our only sacrifice, (as they themselves everywhere proclaim,) performed on the cross. "The Hebrews," says Augustine, (Cont. Faust. Lib. 20 c, 18,) "in the victims of beasts which they offered to God, celebrated the prediction of the future victim which Christ offered: Christians now celebrate the commemoration of a finished sacrifice by the sacred oblation and participation of the body of Christ." Here he certainly teaches the same doctrine which is delivered at greater length in the book Concerning Faith to Peter the Deacon, whoever may have been the author. The words are, "Hold most firmly and have no doubt at all, that the Only Begotten became incarnate for us, that he offered himself for us, an offering and sacrifice to God for a sweet-smelling savour; to whom, with the Father and the Holy Spirit, in the time of the Old Testament, animals were sacrificed, and to whom now, with the Father and the Holy Spirit, (with whom there is one Godhead,) the holy Church, throughout the whole world, ceases not to offer the sacrifice of bread and wine. For, in those carnal victims, there was a typifying of the flesh of Christ, which he himself was to offer for our sins, and of the blood which he was to shed for the forgiveness of sins. But in that sacrifice there is thanksgiving and commemoration of the flesh of Christ which he offered for us, and of the blood which he shed for us." Hence Augustine himself, in several passages, (Ep. 120, ad Honorat. Cont. Advers. Legis.,) explains, that it is nothing else than a sacrifice of praise. In short, you will find in his writings, passim, that the only reason for which the Lord's Supper is called a sacrifice is, because it is a commemoration, an image, a testimonial of that singular, true, and only sacrifice by which Christ expiated our guilt. For there is a memorable passage, (De Trinitate, Lib. 4 c. 24, {On the Trinity}) where, after discoursing of the only sacrifice, he thus concludes: "Since, in a sacrifice, four things are considered, viz., to whom it is offered, by whom, what and for whom, the same one true Mediator, reconciling us to God by the sacrifice of peace, remains one with him to whom he offered, made himself one with those for whom he offered, is himself the one who offered, and the one thing which he offered." Chrysostom speaks to the same effect. They so strongly claim the honour of the priesthood for Christ alone, that Augustine declares it would be equivalent to Antichrist for any one to make a bishop to be an intercessor between God and man, (August. Cont. Parmen. Lib. 2 c. 8.)