Let the reader take notice, that I propose no grace in Christ unto or for such sinners, but only that which may invite all sorts of them, though under the most discouraging qualifications, to come unto him for grace and mercy by faith and repentance. And on supposition that this was my sense, as he cannot deny it to be, I add only, in answer, that this his profane scoffing at it, is that which reflects on Christ and his gospel, and God himself and his word; which must be accounted for. See Isa. lv. 7. Secondly, For the opposition which he childishly frames between God’s vindictive justice and his mercy and grace, it is answered already. Thirdly, It is false that God hath not told us that his grace is boundless and bottomless, in the sense wherein I use those words, sufficient to pardon the greatest, the oldest, the stubbornest of sinners, — namely, that turn unto him by faith and repentance; and he who knows not how this consists with severity and anger against impenitent sinners, is yet to learn his catechism. But yet he adds farther, pp. 208, 209, “Supposing the divine nature were such a bottomless fountain of grace, how comes this to be a personal grace of the Mediator? For a mediator, as mediator, ought not to be considered as the fountain, but as the minister of grace. God the Father certainly ought to come in for a share, at least, in being the fountain of grace, though the doctor is pleased to take no notice of him. But how excellent is the grace of Christ’s person above the grace of the gospel; for that is a bounded and limited thing, a strait gate and narrow way, that leadeth unto life. There is no such boundless mercy as all the sins in the world cannot equal its dimensions, as will save the greatest, the oldest, and the stubbornest transgressors.”