It is blasphemy to deny that before Esau and Jacob were born god chose one as his favorite, and declared: “Jacob have I loved, but Esau have I hated” (Rom. ix., 13). If anyone should carpingly allege that it was wrong to hate poor unborn Esau before he had committed “any good or evil” (Rom. ix., 11), the right answer is that “god’s ways are not as our ways,” and that which would be wickedness in man is righteousness in god. God loved Jacob. Jacob would not give his starving brother food until he had bargained for his birthright in return (Gen. xxv., 29—34); but god loved Jacob. Jacob cheated his blind father, pretending to be his brother, and deceived the old man’s sense of touch, the sense of vision having failed (Gen. xxvii., 11, 12, 15, 16, 22, 23); but god loved Jacob. Jacob was a hypocrite, and when he took a kid dressed to imitate venison to his father, pretended that he had found it quickly “because the Lord thy god brought it to me” (v. 20); but god loved Jacob. Jacob was a liar, declaring that he was his brother Esau (v. 19, 24); but god loved Jacob. Jacob was a coward, and ran away from his defrauded brother; but god loved Jacob. Jacob hated his wife (Gen. xxix., 31); yet god loved Jacob. Jacob swindled his hospitable uncle Laban out of his flocks and herds (Gen. xxx., 31-43); yet god loved Jacob. Jacob ran away from his uncle with his ill-gotten gains, like a thief in the night (Gen. xxxi, 20); yet god loved Jacob. Jacob was once more a coward, afraid of the brother he had wronged, and sent on some of his people to get killed that he might escape (Gen. xxxii., 7, 8); yet god loved Jacob. It is instructive to know the kind of men that god loves, and to know that god loves a bargaining, cheating, hypocritical, lying, swindling coward. As to poor Esau, on whom fell the awful hate of god before he was born, he seems to have been a brave, loving, generous-hearted man. The kindly words of the man god hated, as he refused his cringing brother’s present: “I have enough, my brother; keep that thou hast unto thyself” (Gen. xxxiii., 9), contrast forcibly with the mean, despicable conduct of the man god loved. It is blasphemy to deny that god abetted pious Jacob’s frauds, for we learn that “god hath taken away the cattle of your father, and given them to me” (Gen. xxxi., 9), and that in suggesting the method of fraud god reminded him of the share due to himself by the vow he had made (Gen. xxxi, 13), the said vow being that “of all that thou shalt give me I will surely give the tenth to thee” (Gen. xxviii., 22).