A supplement to The Morning-exercise at Cripple-Gate, or, Several more cases of conscience practically…

And Esau said unto Jacob, feed me, I pray thee, with that same red pottage. It is in the original, [Greek or Hebrew] of that red, that red, namely pottage: note here, that the repetition of the adjective signifies Esau's insatiable and greedy appetite after Jacob's red pottage. The like also is implied in his omitting the word pottage; which notes the hast and greediness of his lust, increased by the red colour; whence he was called Edom. And what was it that Esau's insatiable lust thus longs for? that follows, v. 34. pottage of Lentils: Which were a kind of pulse, much like to Vetches, or small Pease, very course food, such as men in their sorrow and mourning were wont to eat. O! what a vile profane wretch was Esau, to part with his celestial birth-right and dignity, for a mess of such course pottage? well might Moses conclude: thus Esau despised his birth-right. An insatiable greedy thirst after any inferior good argues a predominant love to the world.

And Esau said unto Jacob, feed me, I pray thee, with that same red potage. It is in the original, 〈non-Latin alphabet〉 of that red, that red, namely potage: note here, that the repetition of the adjective signifies Esau's insatiable and greedy appetite after Jacob's red potage. The like also is implied in his omitting the word potage; which notes the hast and greediness of his lust, increased by the red colour; whence he was called Edom. And what was it that Esau's insatiable lust thus longs for? that follows, v. 34. potage of Lentiles: Which were a kind of pulse, much like to Vetches, or small Pease, very course food, such as men in their sorrow and mourning were wont to eat. O! what a vile profane wretch was Esau, to part with his celestial birth-right and dignity, for a mess of such course potage? well might Moses conclude: thus Esau despised his birth-right. An insatiable greedy thirst after any inferior good argues a predominant love to the world.

3. Prop. To love the World is to have the heart bound up in, and made one with the world. All love tends to Union: and to have the Heart planted in, and incorporated with the World argues a predominant love thereto. Thus in our text, [Greek or Hebrew], love not the world, i. e. Let not your hearts be implanted, glued, or nailed to the world: let not your thoughts and affections run so deep into the world, as to become one with it. The more any love the world, the more their hearts are united to, and incorporated with it. The Alligation and adherence of the heart to the Creature is the natural effect of predominant love thereto. Love to the world is