Moreover, the Papists speak much of human satisfactions, consisting in various penances, fastings, leading a mortified life, parting with their estates, and submitting to voluntary poverty, with a design to make atonement for sin. The main foundation of this opinion, is their supposing, that, whatever satisfaction God demands for sin, it is the result of his will, and therefore he might accept of the smallest instance of obedience and suffering, as sufficient to compensate for it, because he has deemed it so; and therefore they distinguish between giving satisfaction to God and to his justice. God, say they, may accept of, or be satisfied with the smallest price, instead of that which is most valuable; whereas nothing can, properly speaking, be said to satisfy justice, but that which has in it a value in proportion to what is purchased thereby. As to the former branch of this distinction, we deny that God can accept of any thing as a price of redemption, but what has a tendency to secure the glory of his perfections, and that, nothing less than an infinite price, can do, and therefore the distinction is vain, and nothing to their purpose; or, if they suppose that God can be satisfied with what justice does not conclude sufficient, then it is blasphemous, and derogatory to the divine perfections. Therefore we can allow of no satisfaction, but what tends to set forth the glory, and fulfil the demands of divine justice;[154] accordingly, we are to consider, that the satisfaction which was demanded by the justice of God, for the expiation of sin, must contain in it two things; namely,