them deep distress. At the same time they do not shut themselves
irrevocably out of heaven, because repentance and reformation of life
will reinstate them into the divine favor, and place them back into
the good way again. But such may lose much, both in the church and the
world by the misstep. After the sin of adultery, for example, has been
fairly proved against a brother or sister, he can hardly reinstate
himself fully into his former standing either in the church or in
society at large. Thus is he like Esau. He has sold his birthright;
yet still the Lord is ready, with outstretched arms, to receive him
the moment he resolves to return, just as the loving father received
his prodigal son. Thus it is with many other sins. They leave a sting
in the heart which may rankle and fester a long time; and a stigma in
the character which may never, in this world, be entirely wiped out.

In regard to the relation of Esau and Jacob, one more thought presses
upon my mind, and I will give it utterance. In Jehovah's prophecy to
Rebekah before the birth of the children, these words from his own
lips were spoken: "_The elder shall serve the younger_." And in the
prophecy of Malachi, the Lord Jehovah is represented by the prophet as
saying: "I loved Jacob; I hated Esau." Paul to the Romans quotes both
these passages.

The Bible reader justly enquires: "Why this opposition to Esau and
this favor to Jacob, when the children, as yet unborn, had done
neither good nor evil?" Paul says it was: "That the purpose of God
according to election might stand, not of works, but of him that
calleth." Brethren, I do sincerely believe that right here we find the
key to many obscure passages in Paul's writings on the subject of
election and predestination. God can do nothing without means. Ends as
surely imply means as effects imply causes. Esau and Jacob are the