Adams goes onto the second aspect of the description of Esau: he was a cunning hunter and a man of the field.
His exegesis at this point becomes a fanciful, but the observation is interesting. He takes this to be flatterers, whom he compares to spaniels, “They fawn, and fleer, and leap up, and kiss their master’s hand: but all this while they do but hunt him;…For they love not their master’s good, but their master’s goods.”
Adams then spends a few pages mocking psychics, astrologers and the like (the starting for this is the fact that both Jacob and Esau are born at the same time and lead such different lives. This is similar to the observation of Augustine in Confessions).
He then comes to the “moral application to ourselves.” He thinks about the sort of moral “hunting,” the wickedness among us humans, and the hunting of the poor. The language here is striking:
There is law against coiners; and it is made treason, justly, to stamp the king’s figure in forbidden metals. But what is metal to a man, the image of God! And we have those that coin money on the poor’s skins: they are traitors to the King of kings.
Thus the poor man is the beast they hunt; who must rise early, rest late, eat the bread of sorrow, sit with many a hungry meal, perhaps his children crying for food, while all the fruit of his pains is served into Nimrod’s table.
He then ends with a series of animals which ravage the commonwealth. The boar, “hath two damnable tusks: money, to make him friends and to charm and connivance; and a wicked conscience, that care not to swim to hell in blood.”
The fox, “the crafter cheater.” “He sold his conscience to the devil for a stock of villainous wit.”
The “bloody wolf; the professed cut-throat, the usurer.” The badger, who sells at an excessive cost. The camel, whom he calls one who begs and steals.
If you be disposed to hunt, hunt these beasts that havoc the commonwealth; they the lambs alone, they do much good, no hurt.