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
I dwell on the subject only because of its bearing on the love of God. If it becomes plain to us that by the understanding of God's Will we gain a richer experience, with less fear of being cut off before our work is done, that Will makes a stronger appeal for being understood. That we have not understood it earlier, that we have not particularly cared to understand it, is due, I think, to our assumption of its capriciousness. It has been so underscored as inscrutable—the word generally applied to it—that the man in the street has felt mystified by it from the start. Being mystified he has settled down to think as little about it as he could.
But a great force striving with man to put common sense into his methods is worth comprehending. It does not compel us to common-sense methods for the reason that we value only that which we work out for ourselves. We work nothing out but through suffering. We learn nothing, we take no forward step, except as we are whipped to it by anguish. That is why there is so much mourning in the world. God does not cause it; we bring it on ourselves; but each time we bring it on ourselves we creep one tiny step nearer that race-conclusion which is now coming to us about war, and will one day come to us about death, that "It must never happen again."
XVI
In other words, death will be abolished by race-unanimity not to submit to it. We shall have travelled far in this direction when the average mind begins to perceive that God did not send death into His creation, but that we ourselves developed it. Having developed it ourselves we must get rid of it ourselves, and already some of that work has been done. "For seeing that death came through man," are the words of St. Paul, "through man comes also the resurrection of the dead." When he speaks of "Jesus Christ who hath abolished death," his words are stronger still. "He has put an end to death and has brought Life and Immortality to light by the Good News, of which I have been appointed a preacher, apostle, and teacher."