of an apostate world, to the end [that] God might be just, and yet a justifier of the believer. And this he did by dying in our room and stead” (Bellamy, “An Essay,” 378; see also: West, Scripture Doctrine of the Atonement, ch. 2).
44. Bellamy, True Religion Delineated, 320–22.
45. Particular attention is paid to this observation in Crisp’s, “The Moral Government of God,” 85–90.
46. Crisp, “Penal Non-Substitution,” 145–48.
47. Ibid., 148.
48. Crisp, “Penal Non-Substitution,” 148–51.
49. Ibid., 152.
50. Crisp, “Penal Non-Substitution,” 153–57.
51. Crisp, “Penal Non-Substitution,” 157–58.
52. Crisp, RCPT, 314.
53. Ibid., 312.
54. Ibid., 316.
55. For more on his significance to the Edwardsian tradition, see: Ferm, Jonathan Edwards the Younger.
56. Edwards Jr, “On Necessity of the Atonement,” 1–42; Edwards Jr, “Remarks on the Improvements,” 481–92 and “Thoughts on the Atonement,” 493–508.
57. Edwards Jr, “On the Necessity of the Atonement,” 8–9.
58. Lewis, RCPT, 329 (emphasis added). According to Lewis, “in the case of a debt, what is required is that the creditor shall not suffer a loss. Whereas in the case of a debt of punishment what is required is that the debtor shall suffer a loss.”
59. “Miscellany” n. 1076, WJE 20:460.
60. Matthew Levering offers a recent and helpful synthesis of Edwards’ thinking about punitive nature of divine justice and its relationship to both spiritual and somatic death in: The Ecumenical Edwards, 134–40. Levering’s argument lends considerable strength to the idea that Edwards did in fact support some version of penal substitution. It is worth noting that several of his references to the nature of human suffering (and God’s providential role in that suffering), however, might well be read in support of a penal non-substitution or moral government model.
61. “Miscellany” n. 449, WJE 13:497 (emphasis added).
62. For a recent and interesting account of Edward O’hare and the Capone empire, see: Eig, Get Capone.
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