cisely the same_, and therefore there is not the least
Ground for the Difference which we are told is made by Election;
because 'tis making a _Distinction_ where there is _no Difference_.
Here is the Race of _Adam_, considered as _equally_ fallen in him,
divided into two very unequal Parts (equally in themselves, and
altogether Objects of Mercy, if such an Object can be) by the
Almighty himself. The smaller Number he is at all Events determined
to save, and to destroy the greater Number.

In answer to this, I expect to hear that common, but _weak_
Argument, drawn from an _earthly Prince_, his extending Pardon to
_one_ Criminal, and leaving _another_ to undergo the Execution of
his Sentence. But this is of the same _fallacious Kind_, as that
drawn from the Case of _Rebellion_, and shews how _very hard_ the
Patrons of this Doctrine are put to it for Arguments. Two Men,
condemned for one Crime, may not be equally wicked, and consequently
_one_ may better deserve Pity than the _other_, and to extend it, is
in itself a rational and worthy Distinction, made between two _such
Criminals_. Let us suppose, in order to illustrate the Argument,
that a Man is _compelled_, by Thieves, to go out on the Highway,
where he plunders, and is at length, with the rest, brought to
Justice; his Sentence would doubtless be the _same_ as theirs: But
when he is consider'd, as having acted not by Choice, but _by
Necessity_, he must needs be an Object of Pity. Nay, mere Justice
itself will plead strongly in his Favour. Apply this (so far as it
belongs) to the Doctrine of _Original Sin;_ which if it makes Men
Sinners _at all_, it must be _by Necessity_, there being no
_Possibility_ for us to prevent it; which is equal to the greatest
Constraint that can be produced or imagined, and consequently _all
Men_ must, under this Consideration, be _at worst_ suitable Objects
of Mercy. Besides, the Weakness of this Argument will plainly
appear, upon considering, with respect to _earthly Princes_, that
where the Equity of making a _due Distinction_ between one
_Criminal_ and another, is not the Reason, why _one is pardoned_,
and the other _left to suffer;_ it _always_ arises either from
_Caprice_, _Interest_, _Solicitation_, or from _Misrepresentation_
of Facts to Monarchs; who, too often, _see_ and _hear_ through
_others_, that are not always duly conscientious, to preserve
inviolable the Trust reposed in them; and whether such Reasoning as
this, can possib