Since Christianity is the public profession of the country, and we are to suppose we not only are Christians ourselves, but that all those we are talking to, or of, are also Christians, we must add that Christianity supposes we acknowledge that life, and all the contingencies of life, are subjected to the dominion of Providence, and liable to all those accidents which God permits to befall us in the ordinary course of our living in the world, therefore we expect to be taken in that sense in all such appointments; and it is but justice to us as Christians, in the common acceptation of our words, that when I say, _I will certainly_ meet my friend at such a place, and at such a time, he should understand me to mean, if it pleases God to give me life and health, or that his Providence permits me to come, or, as the text says, 'If the Lord will;' for we all know that unless the Lord will, I cannot meet, or so much as live.
Not to understand me thus, is as much as to say, you do not understand me to be a Christian, or to act like a Christian in any thing; and on the other hand, they that understand it otherwise, I ought not to understand them to be Christians.

Nor should I be supposed to put any neglect or dishonour upon the government of Providence in the world, or to suggest that I did not think myself subjected to it, because I omitted the words in my appointment.
In like manner, when a man comes to me for money, I put him off: that, in the first place, supposes I have not the money by me, or cannot spare it to pay him at that time; if it were otherwise, it may be supposed I would pay him just then.

He is then perhaps impatient, and asks me when I will pay him, and I tell him at such a time.

This naturally supposes, that by that time I expect to be supplied, so as to be able to pay; I have current bills, or promises of money, to be paid me, or I expect the ordinary takings in my shop or warehouse will supply me to make good my promise: thus my promise is honest in its foundation, because I have reason to expect money to come in to make me in a condition to perform it; but so it falls out, contrary to my expectation, and contrary to the reason of things, I am disappointed, and cannot do it; I am then, indeed, a trespasser upon my creditor, whom I ought to have paid, and I am under affliction enough on that account, and I suffer in my reputation for it also; but I cannot be said to be a liar, an immoral man, a man that has no regard to my promise, and the like; for at the same time I have perhaps used my utmost endeavour to do it, but am prevented by many several men breaking promise with me, and I am no way able to help myself.
It is objected to this, that then I should not make my promises absolute, but conditional.

To this I say, that the promises, as is above observed, are really not absolute, but conditional in the very nature of them, and are understood so when they are made, or else they that hear them do not understand them, as all human appointments ought to be understood; I do confess, it would be better not to make an absolute promise at all, but to express the condition or reserve with the promise, and say, 'I will if I can,' or, 'I will if people are just to me, and perform their promises to me.' But to this I answer, the importunity of the person who demands the payment will not permit it--nothing short of a positive promise will satisfy--they never believe the person intends to perform if he makes the least reserve or condition in his promise, though, at the same time, they know that even the nature of the promise and the reason of the promise strongly implies the condition--I say, the importunity of the creditor occasions the breach, which he reproaches the debtor with the immorality of.[28] Custom, indeed, has driven us beyond the limits of our morals in many things, which trade makes necessary, and which we cannot now avoid; so that if we must pretend to go back to the literal sense of the command; if our yea must be yea, and our nay nay; if no man must go beyond, or defraud his neighbour; if our conversation must be without covetousness, and the like--why, then, it is impossible for tradesmen to be Christians, and we must unhinge all business, act upon new principles in trade, and go on by new rules--in short, we must shut up shop, and leave off trade, and so in many things we must leave off living; for as conversation is called life, we must leave off to converse: all the ordinary communication of life is now full of lying; and what with table-lies, salutation-lies, and trading-lies, there is no such thing as every man speaking truth with his neighbour.
But this is a subject would launch me out beyond the bounds of a chapter, and make a book by itself.