If there is one child of God in the days of old who fell into most grievous sin, it was

David, self confessed of blood guiltiness and adultery. Yet is there a clearer case of the

full and free forgiveness of sin? We have only to read Psalms 32: and 51: to be

convinced of this. Are we therefore to believe and teach that any one, like David can `get

away with it' as the common expression has it, be guilty of such outrages, and yet be

freely forgiven? Putting it like that, it does seem as though the forgiveness of sin puts a

premium upon immorality, and shocks the moral conscience. Let us leave our surmising

and turn to Holy Writ. In II Samuel 12: the story is told. Nathan's parable of the poor

man's one ewe lamb kindles the anger of David who pronounced judgment on the

offender and thereby pronounced judgment upon himself. Upon which Nathan turned to

David and said "Thou art the man" (II Sam. 12: 7):

Two results follow on upon David's acknowledgment. Upon saying `I have sinned

against the Lord' Nathan responded with the words of pardon "The Lord also hath put

away thy sin". But there was something else, the Lord also said:

So far as the child born of this unholy alliance was concerned, the judgment was

"Howbeit, because of this deed thou hast given great occasion to the enemies of the Lord

to blaspheme, the child also that is born unto thee shall surely die" (II Sam. 12: 14). The

subsequent history of David is of a man, rejoicing in the Lord, blessed and engaged in

acceptable service, yet living a life of anxiety because of the defection of his sons and

servants. We have but to think of Absalom and Ahithophel, and read how David wept as

he ascended Mount Olivet barefoot and with covered head, to realize how far a `forgiven'

man, who sows to his flesh, shall in this life reap corruption. David most surely did.

Let us take an example of the working of this principle in another direction.

Gen. 11:-13: records the call of Abraham and the haltings and failings that marked his

response before the ultimate obedience of Gen. 13: 14-18.  Acts 7: 2 declares that

while Abraham was still in Mesopotamia and before he dwelt in Haran, God had called

him to leave country and kindred, but Gen. 11: 29-31 shows that even though Abraham

left Ur of the Chaldees, he most certainly did not leave either country or kindred. Haran

was still the same side of Euphrates as was Ur and a whole company of Abraham's

kindred went unto him. After the death of his father, Abraham moved on to Canaan but

`Lot went with him', so the obedience was still but partial. This is followed by the act of

unbelief which drove Abraham and Sarah down to Egypt, and which led Abraham to seek

the cover of a `white lie' in the subterfuge. "Say, I pray thee, thou art my sister." For

this, Abraham the man of faith was rebuked by Pharaoh the unbeliever! In addition to

this there was the birth of Ishmael, which understandable as it may be when we

remember the great test of faith through which the aged couple were passing was

nevertheless but another intrusion of the flesh into the realm of faith. Yet when we come