Again, if any person goes out from any place, that which he leaves behind him is in a different place from that in which he now is, but if this be true it must follow that there are some portions of the universe deprived of the presence of God, who never leaves any place empty or destitute of himself, but who fills up all things for all time; and if God has not a face (inasmuch as he is not bound by what may seem appropriate for created things), and if he does not exist in parts inasmuch as he surrounds all things and is not surrounded by any, it is impossible for anything to remove and depart from this world as from a city, as there is no portion of it left without.
 
It now remains for us, considering that none of these things are spoken of in terms of strict propriety, to turn to the allegorical system, which is dear to men versed in natural philosophy, taking the first principles of our argument from this source.
 If it is hard to depart from before the face and out of the sight of a mortal king, how can it be anything but extremely difficult to depart and quit the appearance of God, and to determine no longer to come into his sight. This indeed is to be left without any idea of him, and to be mutilated as to the eyes of the soul, and all those who of necessity have endured this fate, being weighed down by the might of irresistible and implacable power, are objects rather for pity than for hatred; but all those who voluntarily and of deliberated purposes have rejected the living God, exceeding even the bounds of wickedness itself, for what other evil of equal weight can possibly be found? Such men should suffer not the usual punishments of evil doers, but something new and extraordinary. And surely no one could invent a more novel or more terrible penalty than a departure and flight from the presence of the Ruler of the universe.
 Accordingly God banished Adam; but Cain went forth from his presence of his own accord; Moses here showing to us the manner of each sort of absence from God, both the voluntary and the involuntary sort; but the involuntary sort as not existing in consequence of any intention on our part, will subsequently have such a remedy applied to it as the case admits of; for God will raise up another offspring in the place of Abel, whom Cain slew, a male offspring for the soul which has not turned by its own intention, by name Seth, which name being interpreted means irrigation;