directly stating that God does not so move. (36) Wherefore, we must take the
passage literally, and Solomon's words (I Kings viii:27), "But will God
dwell on the earth? (37) Behold the heavens and earth cannot contain thee,"
inasmuch as they do not expressly state that God does not move from place to
place, but only imply it, must be explained away till they have no further
semblance of denying locomotion to the Deity. (38) So also we must believe
that the sky is the habitation and throne of God, for Scripture expressly
says so; and similarly many passages expressing the opinions of the prophets
or the multitude, which reason and philosophy, but not Scripture, tell us to
be false, must be taken as true if we are io follow the guidance of our
author, for according to him, reason has nothing to do with the matter. (39)
Further, it is untrue that Scripture never contradicts itself directly, but
only by implication. (40) For Moses says, in so many words (Deut. iv:24),
"The Lord thy God is a consuming fire," and elsewhere expressly denies that
God has any likeness to visible things. (Deut. iv. 12.) (41) If it be
decided that the latter passage only contradicts the former by implication,
and must be adapted thereto, lest it seem to negative it, let us grant that
God is a fire; or rather, lest we should seem to have taken leave
of our senses, let us pass the matter over and take another example.

(42) Samuel expressly denies that God ever repents, "for he is not a man
that he should repent" (I Sam. xv:29). (43) Jeremiah, on the other hand,
asserts that God does repent, both of the evil and of the good which He had
intended to do (Jer. xviii:8-10). (44) What? (45) Are not these two
texts directly contradictory? (46) Which of the two, then, would our author
want to explain metaphorically? (47) Both statements are general, and each
is the opposite of the other - what one flatly affirms, the other flatly,
denies. (48) So, by his own rule, he would be obliged at once to reject them
as false, and to accept them as true.