proposeth Him for umpire and voucher of the things it saith;
therefore to induce God so upon occasion of human affairs, or, which
is all one, upon small and slight accounts, doth imply contempt of
Him: wherefore we ought wholly to shun swearing, except upon
occasions of highest necessity."


II. We may consider that swearing, agreeably to its nature, or
natural aptitude and tendency, is represented in Holy Scripture as a
special part of religious worship, or devotion towards God; in the
due performance whereof we do avow Him for the true God and Governor
of the world; we piously do acknowledge His principal attributes and
special prerogatives; His omnipresence and omniscience, extending
itself to our most inward thoughts, our secretest purposes, our
closest retirements; His watchful providence over all our actions,
affairs, and concerns; His faithful goodness, in favouring truth and
protecting right; His exact justice, in patronising sincerity, and
chastising perfidiousness; His being Supreme Lord over all persons,
and Judge paramount in all causes; His readiness in our need, upon
our humble imploration and reference, to undertake the arbitration
of matters controverted, and the care of administering justice, for
the maintenance of truth and right, of loyalty and fidelity, of
order and peace among men. Swearing does also intimate a pious
truth and confidence in God, as Aristotle observeth.

Such things a serious oath doth imply, to such purposes swearing
naturally serveth; and therefore to signify or effectuate them,
Divine institution hath devoted it.

God in goodness to such ends hath pleased to lend us His great name;