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 saving of the lost in still another respect. By reason of it He retains even on earth the exercise of that divine knowledge and power which such a task calls into requisition. Love is farsighted and wields great influence, but love alone, even divine love alone, would not be sufficient to find and save the sinner. Seeking and saving are acts in which God puts forth his omniscience and omnipotence, as the searcher of hearts and the Lord of spirits. To these divine prerogatives the "Son of Man" lays claim in the pursuit of his task. He brings to it all the qualifications which its character as a strictly divine work requires. When making to Nathanael the marvelous disclosure of his supernatural knowledge, He declares, "Ye shall see the heaven opened and the Angels of God ascending and descending upon the Son of Man." It is in the "Son of Man" that the mystic ladder, which Jacob saw at Bethel, has been truly set up, so that God visits man, and man is made aware of the saving presence of God. In healing the sick of the palsy He demonstrated the authority of the "Son of Man" to forgive sins on earth by bidding him arise, take up his bed and go to his house. Here the very point in question was, whether during his sojourn on earth such power belonged to the "Son of Man." That He possessed it in his heavenly state even the Scribes would scarcely have doubted; what they disputed was that any person on earth should pretend to share this right with God. But Jesus claims, and by the miracle proves his claim, that He is on earth invested with the power of saying