There can be no mistake here. The Scripture declares, again and again that God is Love. Also, the Scripture is clear in regard to His infinity. In fact our reason would almost carry us so far. For if all things had a Creator, that Creator must have had no beginning. But we take it that God will be freely conceded to be infinite in His being, and in the qualities of His character. He is infinite then in His love. Being infinite in His being, He could be no less than infinite in His love. That surely means that He loves every being that He has made. Will He not therefore do the most and best that is possible to be done for each one of His creatures? To be sure, there are grades of being. Some have a larger capacity than others. We know of no law by which love would impel the Creator to create all beings alike. No, there is a law of variety which we shall consider later; and that accounts for beings of different function, capacity, surroundings, employment, and so on. At the same time, is it not safe to infer that there is a possible maximum of happiness which every being has attained, or will attain, under a government of divine love? Of course there may be limitations. Man has been made a free being. He may therefore limit his own possibilities. He may deliberately choose to do wrong. Thus he may impose a limitation on himself. In one sense this may be considered a great misfortune. But how else could a moral being be created? We cannot conceive of any other way. If we had not been created moral beings, we could never rise to anything worth while. God wanted to make the most and the best of us. But with that possibility of rising there was also the possibility of falling. Therefore, so far as that consideration is concerned, our creation, on this human status, was an expression of infinite love. But then, the present is a state of discipline. Since sin has come in, and so marred our perfection and happiness, it has been ordained that the present life will be a preparation for a better future life. Therefore our present sinful limitations are not finally disastrous. They may be even turned to benedictions. Instances are not wanting where untold suffering has issued in great moral perfection, with a corresponding high place in the world beyond. Such considerations as these show clearly that our creation, even though we are fallen, was an act of infinite love. Yes, but what about the untold millions who do not turn their present suffering to good account? Especially what about the uncounted millions of heathen? Many of them were born into conditions of utter hopelessness; their surroundings were of the worst; it would be utterly futile to expect that their present life could be a preparation for final blessedness.