list of axiomatic precepts to fit all
conceivable cases. In the dilemma, for example, between
self-preservation and self-sacrifice which may present itself in some
tragic experience of life, a host of considerations relative to the
individual's history and relationships enter in to modify the
situation, and the course to be taken can be _finally_ determined by a
man's _own_ conscience alone. Ultimately there can be no collision of
duties as such. Once a man recognises a certain mode of conduct to be
right for him there is really no choice. In judgment he may err;
passion or desire may obscure the issue; but once he has determined
what he ought to do there is no alternative, 'er kann nicht anders.'

(2) Again, it is a complete misapprehension of the nature of duty to
distinguish between the irreducible minimum and acts of supererogatory
goodness which outrun duty. {202} Goodness is one, and admits of no
degrees. All duty is absolute. An overplus is unthinkable, since no
man can do more than his duty. A Christian can only do what he
recognises as his obligation, and this he ought to fulfil at every
moment and with all his might. Love, which is the Christian's only
law, knows no limit. Even when we have done our utmost we are still
unprofitable servants.

(3) Finally, the question as to whether there are any acts which are
indifferent, permissible, but neither enjoined nor forbidden, must also
be answered in the negative. If the Christian can do no more than his
duty, because in every single action he seeks to fulfil the whole will
of God, it is clear that there can be no moment of life that can be
thought of not determined by the divine will. There is no part of life
that is colourless. There must be no dropped stitches in the texture
of the Christian character.

It is most frequently in the domain of amusement that the notion of the
'Permissible' is applied. It has been contended that as recreation
really lies outwith the Christian sphere, it may be allowed to
Christian people as a concession to human weakness.[4] But can this
position be vindicated? Relaxation is as much a need of man as work,
and must, equally with it, be brought within the scope of Christian
conduct. We have no business to engage in any activity, whether
involving pleasure or pain, that we cannot justify to our conscience.
Are not the joys of life, and even its amusements, among God's gifts
designed for the enriching of character?