IV. (11) Be thou therefore O my soul in all your entirety always visible to God, for three separate times, that is to say for time divided according to a threefold division; not drawing after you the female passion arising from external sensation, but offering up to him manly thought, the encourager to and practiser of persevering courage. "For at three seasons of the year every male must appear before the Lord the God of Israel"[De 15:16.] this is the injunction of the holy scriptures. (12) On this account Moses when he appears to God in visible form, flees from the dispersing disposition, that is from Pharaoh, who boasts, saying, that he does not know the Lord, "for Moses," says he, "retreated from the presence of Pharaoh, and dwelt in the land of Midian"[Ex 2:15.] that is to say, being interpreted, in the judgment of the nature of things; and sat down upon a well, waiting to see what good which might be drank in God would rain upon his thirsting and eager soul. (13) Accordingly he retreats from the impious opinion which is the mistress of the passions, namely from Pharaoh; and he retreats into Midian, that is to say into judgment, considering anxiously whether he ought to live in tranquil inactivity or whether he ought again to contend with that wicked man to his own destruction. And he considers whether if he attacks him he shall be able to gain the victory, from which consideration he restrains himself waiting, as I have already said, to see if God will give to his deep and not frivolous consideration, a fountain sufficient to wash away the impetuosity of the king of Egypt, that is to say of his own passions. (14) And he is thought worthy of grace, for having fought the good fight in behalf of virtue he never ceases from warring till he sees the pleasures overthrown and baulked of their object.
And with this view Moses does not flee from Pharaoh, for if he had done so he would have fled without returning; but withdraws for a time, that is to say he makes a truce from the war, after the fashion of a wrestler who seeks a respite and collects his breath again, until, having aroused the alliance of prudence and the other virtues he attacks his enemy once more, by divine reason, with the most vigorous power. (15) But Jacob, for he is a supplanter, having acquired virtue by regular system and discipline, not without hard labour, for his name had not as yet been changed to Israel, "fled from the affairs of Labour"[Ge 31:20.] that is to say from colours and figures, and in short from bodies the nature of which is to wound the soul through the objects of outward sense; for since, when he was present, he could not entirely and utterly subdue them, he fled, fearing to be subdued by them. And he is very worthy of praise for so doing; for "says Moses you will make the children of Israel Cautious,"[Le 15:31.] but not bold, or covetous of those things, which do not belong to them.