a substitute and a surety in the place of transgressors and even submitted as a criminal, to sustain and suffer all the punishment which would have been inflicted on them." Calvin made special appeal to the Suffering Servant passage in and to with its reference to the "Harrowing of Hell"—the release of the spirits of those who had died before Christ. From the former, he singled out "But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed." Both are set by Calvin within the context of Pilate's court of judgment to which, according to Dillistone, they do not properly belong; nevertheless, the image of "one who has borne the stripes and the chastisement which should, by strict desert have fallen" upon others, within the divine purpose, is, on all sides agreed to be an essential element in the story. John Wesley John Wesley, the founder of Methodism, also held strongly to the penal substitution theory of the atonement, as did the majority of early Methodists including the first great Methodist systematic theologian Richard Watson. Kenneth J. Collins in his book The Theology of John Wesley: Holy Love and the Shape of Grace writes, "for Wesley, Christ makes compensation and satisfies the justice of God precisely by standing in the place of sinful humanity, by being reckoned among its numbers, and in the end by bearing the penalty, the very wages of sin." This is perhaps made the most clear in Wesley's writing entitled "The Doctrine of Original Sin". In this treatise Wesley writes, "Our sins were the procuring cause of all his sufferings. His sufferings were the penal effects of our sins. 'The chastisement of our peace,' the punishment necessary to procure it, 'was' laid 'on him,' freely submitting thereto: 'And by his stripes' (a part of his sufferings again put for the whole) 'we are healed'; pardon, sanctification, and final salvation, are all purchased and bestowed upon us. Every chastisement is for some fault. That laid on Christ was not for his own, but ours; and was needful to reconcile an offended Lawgiver, and offering guilty creatures, to each other. So 'the Lord laid on him the iniquity of us all'; that is, the punishment due to our iniquity." The work of the Reformers, including Zwingli and Philip Melanchthon, was