Sunday, September 4. Meeting in our meetinghouse. Romans 6 was read. John Miller and Abraham Deitrich's wife were baptized by Benjamin Bowman.
Thursday, September 8. Anna [Brother Kline's wife] and I go to Lost River to attend a love feast. We stay all night at Celestine Whitmore's.
Sunday, September 11. Meeting and love feast at Mathias's. Hebrews 8 is read. We have a delightful day and night, and many people are assembled. I speak on the chapter read, and also upon the general scope and design of the epistle to the Hebrews. Hebrews, and Jews, and Israelites are all one; each being only a different name for the same race of people. The name Hebrew and Hebrews appears to have been derived from Eber or Heber, the grandson of Shem. The name Jew and Jews is supposed to have been derived from Judah, one of the sons of Jacob. The name Israelite and Israelites was derived from Jacob, whom the angel of the Lord called Israel.
This epistle was written to the Hebrews, or Jewish Christians, to remove from their minds some difficulties and obscurities in their way of rightly understanding the way of salvation provided by our Lord Jesus Christ. On account of their former connection with the ceremonial law and the Mosaic ritual, it was hard for them to see and appreciate the simplicity that is in Christ. Like Naaman the Syrian, they thought the ceremonial part should possess more parade and show, to have in it the required virtue. He thought that bathing his body seven times in the river Jordan was a ceremony too simple to remove his leprosy: so these Hebrew Christians thought the simple ordinances of the house of God were too insignificant to take away their sins. They had been instructed in the ordinances of a worldly sanctuary and a worldly priesthood. As Christ had abolished all these, by giving to the church the spiritual substance of which these were the shadow, it was necessary that they be very particularly and plainly taught how this was done. The writer of this epistle has shown this in very clear light.
The chapter read speaks of the True Tabernacle, which the Lord pitched, and not man. It presents Jesus as the Mediator of a better covenant, which has been established upon better promises. This is the covenant: "I will put my laws into their mind, and on their heart also will I write them: I will be to them a God; and they shall be to me a people. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." These are cheering words: "Their sins will I remember no more." Beloved brethren and sisters, this is precisely the way God deals with every one of his truly penitent and obedient children. He remembers their sins no more. No matter how great sinners they have been, no matter how they have abused and dishonored him, he holds nothing against them. In this we may see the spirit we should all possess. We are all commanded to be followers of God, as dear children, and walk in love.
I have sometimes heard a brother or a sister say: "I can forgive, but I cannot forget." Brethren, we would not feel very well if the Lord were to say this to us and of us. How would we be made to feel if our blessed Lord were to say to each of us: "I am willing to forgive your trespasses against me; I am willing to save you, because I have promised to save all who repent and believe my Gospel; but I can never forget the way you have treated me, and will never be willing to trust you as I could have trusted you; and can never again have the same confidence in you that I would have had, had you treated me in a different way"? Such forgiveness as this on the part of our Lord toward us would rob salvation of all its joy. It would turn the sun into darkness and the moon into blood. It would change the harmony of heaven into notes of discord in our ears. But this would be the very sort of forgiveness that is implied in the saying: "I can forgive, but I cannot forget."
Notice, however, the care and the order apparent in the insertion of that loving clause, "and your sins will I remember no more." Notice the introduction: "I will be to you a God; and ye shall be to me a people." In what follows the Divine Love is strongly marked: "For I will be merciful to your iniquities, and your sins will I remember no more." This last crowns it all. The same thing is meant by the prophet in another place where the Lord says: "As far as the east is from the west, so far have I removed your sins from you;" and again: "He hath cast our sins into the bottom of the sea;" so deep down are they that they will never rise up against us any more.
Such must our forgiveness of one another be, brethren and sisters, if we would imitate the Lord. We should never forget that genuine forgiveness implies a complete forgetfulness of all trespasses in the past. Our Lord says: "If ye forgive not men their trespasses, neither will your Father in heaven forgive your trespasses." To forgive from the heart is to forgive in love; and love thinketh no ill of one's brother or sister.
Let each one examine himself. If you feel in your heart that you love the Lord your God with all your heart, and your brother and your sister in the Lord as you love yourself, I feel authorized in behalf of Christ and the church to say to you that Jesus will remember your sins no more. You have a right to sing the song:
"Savior, more than life to me,