36. And Moses says further, And Joseph commanded to fill their sacks with corn, and to put everyone's money into his sack again, also provision for their journey: and they did so to them. And they laded their burdens upon their asses, and went their way. But when one of them opened his sack to give his ass provender in the inn, he perceived his money that lay uppermost in the sack, and said to his brethren, My money is restored to me, see, it is in my sack: then their hearts failed them, and they were afraid, one with another, and said, Wherefore has God done this unto us? (Gen. xlii. 25-28).
37. This now is the most lovely rich figure, showing how God takes nothing away from the repentant sinner, when he in his will gives up all, and resolves to cleave steadfastly to God, he takes no reward or bounty from him, or anything else; neither does he take away his temporal good things, when he does yield up all to God, and forsakes selfishness. And then God fills his sack and restores him all that money, which he gives to the poor and miserable, in his blessing again, and lays it aloft in his provision, that the man sees that God has afforded it to him again in his wonderful blessing.
38. At which a man often wonders how it comes to pass that temporal maintenance befalls him in such a wonderful manner, when he has not sought it or known anything of it, and likely stands amazed at it, questioning whether he should receive it or no, and thinks verily it is done for a temptation to him: as here Joseph's brethren thought that Joseph tempted them thus, that he might have an occasion against them.
39. And this signifies the inward bounty of Christ, that when the poor sinner pours forth his heart before God, for payment to the grace, and returns what he has to God, then God fills the sack of his heart full with the grace of Christ, and gives him still good provision, viz. understanding and wisdom, in the way of his pilgrimage, wherein he is to journey through this valley of misery, home again into his Father's country.
40. But by this journey and pilgrimage, wherein the Adamical man's sack is filled with heavenly good things, the kingdom of God's anger, as also the earthliness, is robbed of that which they have in man: as is to be seen in this figure.
41. For when Jacob's sons came home to their father, and told him how it happened to them, and poured out their sacks and found the money again, and would have Benjamin also into Egypt. Then said Jacob, You have robbed me of my children: Joseph is no more in being, and Simeon is not, and you would take away Benjamin: all this goes against me (Gen. xlii. 35, 36).
42. Here Jacob their father stands in the figure of the outward nature's self showing how nature complains, when it is bereaved and robbed of its right, and of that which it has begotten and brought to light; and stands very excellently in the figure; for the outward nature says, when it sees the divine gifts in itself, whereby it looses the right of its selfhood, I am bereaved of my might and strength; Joseph, viz. the inward ground of the kingdom of heaven, which I had in Paradise, that is no more; and so will also these gifts of my power and authority, viz. my children, that is, the properties of my nature, be taken away: it all goes against me: I must suffer myself to be bereaved.
43. But Reuben said to his father, If I bring not Benjamin to you again, then slay my two sons: give him into my hand, I will bring him to you again (Gen. xlii. 37). That is, God comforts nature, and says, Give me your forms, quality and condition, viz. your children, into my hand, I will but bring them into Egypt to Joseph, that is, to Jesus, and will give them to you again, you shall lose nothing: if I do not, then slay my two sons with you, that is, slay the first and second Principle:
36. And Moses says further, And Joseph commanded to fill their sacks with corn, and to put everyone's money into his sack again, also provision for their journey: and they did so to them. And they laded their burdens upon their asses, and went their way. But when one of them opened his sack to give his ass provender in the inn, he perceived his money that lay uppermost in the sack, and said to his brethren, My money is restored to me, see, it is in my sack: then their hearts failed them, and they were afraid, one with another, and said, Wherefore has God done this unto us? (Gen. xlii. 25-28).
37. This now is the most lovely rich figure, showing how God takes nothing away from the repentant sinner, when he in his will gives up all, and resolves to cleave steadfastly to God, he takes no reward or bounty from him, or anything else; neither does he take away his temporal good things, when he does yield up all to God, and forsakes selfishness. And then God fills his sack and restores him all that money, which he gives to the poor and miserable, in his blessing again, and lays it aloft in his provision, that the man sees that God has afforded it to him again in his wonderful blessing.
38. At which a man often wonders how it comes to pass that temporal maintenance befalls him in such a wonderful manner, when he has not sought it or known anything of it, and likely stands amazed at it, questioning whether he should receive it or no, and thinks verily it is done for a temptation to him: as here Joseph's brethren thought that Joseph tempted them thus, that he might have an occasion against them.
39. And this signifies the inward bounty of Christ, that when the poor sinner pours forth his heart before God, for payment to the grace, and returns what he has to God, then God fills the sack of his heart full with the grace of Christ, and gives him still good provision, viz. understanding and wisdom, in the way of his pilgrimage, wherein he is to journey through this valley of misery, home again into his Father's country.
40. But by this journey and pilgrimage, wherein the Adamical man's sack is filled with heavenly good things, the kingdom of God's anger, as also the earthliness, is robbed of that which they have in man: as is to be seen in this figure.
41. For when Jacob's sons came home to their father, and told him how it happened to them, and poured out their sacks and found the money again, and would have Benjamin also into Egypt. Then said Jacob, You have robbed me of my children: Joseph is no more in being, and Simeon is not, and you would take away Benjamin: all this goes against me (Gen. xlii. 35, 36).
42. Here Jacob their father stands in the figure of the outward nature's self showing how nature complains, when it is bereaved and robbed of its right, and of that which it has begotten and brought to light; and stands very excellently in the figure; for the outward nature says, when it sees the divine gifts in itself, whereby it looses the right of its selfhood, I am bereaved of my might and strength; Joseph, viz. the inward ground of the kingdom of heaven, which I had in Paradise, that is no more; and so will also these gifts of my power and authority, viz. my children, that is, the properties of my nature, be taken away: it all goes against me: I must suffer myself to be bereaved.
43. But Reuben said to his father, If I bring not Benjamin to you again, then slay my two sons: give him into my hand, I will bring him to you again (Gen. xlii. 37). That is, God comforts nature, and says, Give me your forms, quality and condition, viz. your children, into my hand, I will but bring them into Egypt to Joseph, that is, to Jesus, and will give them to you again, you shall lose nothing: if I do not, then slay my two sons with you, that is, slay the first and second Principle:
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