Now these things may well be applied to Christ’s undertaking to pay our debt: it was impossible that he should fail in the accomplishment of what he had undertaken; or change his purpose, and so, though he designed to do it, enter into other measures; or, though he had promised to do it, be unfaithful in the accomplishment thereof, these things being all inconsistent with the character of his person who undertook it; and, though he suffered for us in the human nature, it was his divine nature that undertook to do it therein, which is infinitely free from the least imputation of weakness, mutability, or unfaithfulness: and, whereas the present payment was not immediately demanded, nor designed to be made till the fulness of time was come, his forbearance hereof was compensated by that revenue of glory which accrued to the divine name, and that honour that redounded to the Mediator, by the salvation of the elect, before his incarnation; and this was certainly an undeniable evidence of God’s approving his undertaking. And since the work of redemption has been completed, all those who are, or shall be brought to glory, have, in themselves, a convincing proof of God’s being well pleased with Christ, as substituted in their room and stead, to pay the debt that was due from them to his justice, as the foundation of their justification. From hence it plainly appears, that Christ was substituted as a surety in our room and stead, to do that for us which was necessary for our justification; and we have sufficient ground to conclude, that he was so from scripture, from whence alone it can be proved, it being a matter of pure revelation. Thus he is said, in express terms, to have been _made a surety of a better testament_, Heb. vii. 22. and that as our surety, he has paid that debt of sufferings which was due from us, is evident, in that he is said to _offer himself a sacrifice for our sins_, ver. 27. and to have been _once offered to bear the sins of many_, chap. ix. 28. and from his being holy, harmless, undefiled, and separate from sinners, the apostle argues, that he had no occasion to offer a sacrifice for himself, or that he had no sin of his own to be charged with, therefore, herein he bore or answered for our sins: thus the apostle Peter says, _He bare our sins in his own body, on the tree, by whose stripes we are healed_, 1 Pet. ii. 24. And elsewhere, we read of _his being made sin for us, who knew no sin, that we might be made the righteousness of God in him_, 2 Cor. v. 21. that is, he, who had no guilt of his own to answer for, submitted to be charged with our guilt, to stand in our room and stead, and accordingly to be made a sacrifice for sin; all this implies as much as his being made a surety for us. But this having been particularly insisted on elsewhere in speaking concerning Christ’s satisfaction, which could not be explained without taking occasion to mention his being substituted in the room and