XXVIII. (91) But when Moses says that God swears, we must consider whether he really asserts this as a thing appropriate for him to do; since to very many people it appears inconsistent with the character of God; for the meaning implied in an oath is, that it is the testimony of God in a matter which is doubtful. But to God there is nothing uncertain and nothing in doubt; (92) as it is he who demonstrates clearly to others all the clear indications of truth. And accordingly he is in need of no witness; for neither is there any other god of equal honour with him. I omit to mention that he who bears witness, inasmuch as he bears witness, is better than he to whom he bears witness; for the one stands in need of something, and the other serves him: and he who serves is more worthy of credit than he who requires to be served. But it impious to conceive that any thing can be better than the Cause of all things, since there is nothing equal to him, nothing that is even a little inferior to him; {44}{the similarity to Horace is here again very remarkable. Horace, speaks of the Parent and Governor of the universe in Od. I. 12.17.} but every thing which exists in the world is found to be in its whole genus inferior to God. (93) Now it is for the sake of obtaining credence that those men who are disbelieved have recourse to an oath. But God is to be believed when simply he says any thing; so that, as far as certainty goes, his words do in no respect differ from oaths. And it happens, indeed, that our opinions are confirmed by an oath; but that an oath itself is confirmed by the addition of the name of God. God, therefore, does not become credible because of an oath, but even an oath is confirmed by God.
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