It seems reasonable, then, to think that each baby born is meant by the Father's Will to reap this experience before it proceeds to further experience. It must be a stage in its growth or it would not come into it. When it is balked of it something is amiss. The child who dies in infancy has lost something. The lad or the girl whom our organised life drives from this plane before reaching fruition has lost something. The parent whom our conditions force onward before he has brought his task to a stage at which he can peacefully lay it down has lost something. I am not saying that God does not control resources by which that loss can be abundantly made up, but only that the loss would seem to be there. It is loss for the one who departs as well as for those who remain behind. XIII That is what I gather from the instances in the Old and New Testament in which those who had gone on before their time were called back again. There are six of these instances in all: one in the Old Testament, and five in the New. Of four of them we are expressly told that those restored were young; of the other two nothing is said as to age, but one at least was probably young, while the other was greatly needed. The child called back by Elisha was still a little boy. The daughter of Jairus was still a little girl. The son of the widow of Nain was a young man, as was also Eutychus raised by St. Paul. Though we are not told the age of Lazarus we judge that he was at most no more than in man's maturity. Dorcas of Lydda may have been of any age, but, judging by the circumstances, she had not completed her task. XIV My point is this, that if these things happened, they seem to bear out my suggestion that our own inducement of premature death cuts us off from fulfilling our appointed time and getting our appointed experience. Only on some such ground can we believe that any would be permitted to return. Should this be so we would be in a position to assume that all who go over ahead of time would be allowed to come back, if we had sufficient spiritual power to recall them. But that power is of the rarest. Our Lord, apparently, was in control of it only at times, and on at least one occasion, that of the raising of Lazarus, its exercise was not what we should call easy. But that He believed it to be at human command to some extent is clear from the fact that its use became one of His four basic principles. "Raise the dead," was the second of the commands with which He sent out his first seventy disciples. XV