Forgiven (Firstborn Series 02) Order Printed Copy
- Author: Karen Kingsbury
- Size: 1.41MB | 220 pages
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About the Book
"Forgiven" is the second book in the Firstborn series by Karen Kingsbury. The novel follows the Baxter family as they navigate through forgiveness, redemption, and the power of second chances. The story focuses on the characters of Dayne Matthews and Katy Hart as they must confront their pasts and find forgiveness in order to move forward in their relationship and personal lives. The novel explores themes of faith, love, and the importance of letting go of past mistakes in order to find true happiness.
Mary Winslow
Godly people speak long after their deaths. This is no exception with Mary Winslow. The biography of this godly woman is heart-warming to read. It is filled with lessons for Christians today on how to walk with Christ even when things are hard in your life.
Sitting at Jesusâ Feet with Mary Winslow
At the heart of godliness is a living bond with the Lord Jesus. That bond evidences itself in âsitting at Jesusâ feet,â as Mary did (Luke 10:39). But what does that involve? A beautiful example of that is another Mary â Mary Winslow, a woman whose devotional writings continue to be printed today. Her writings breathe of tender, humble, and delightful communion with Christ.
The Emptiness of Entertainment
Mary was born on February 28, 1774 in Bermuda, a beautiful island in the middle of the North Atlantic Ocean. As an only child of well-to-do parents, she received a good education, but little religious instruction. When she was ânearly eighteen ... (merry), thoughtless, (and) full of life,â she married an army Lieutenant stationed in Bermuda, Thomas Winslow. A little later, when she attended a ball where she basked in the light of popularity, she afterwards sensed the emptiness of it all.
One question began to weigh on her: How can I be righteous before God? Her attempts to obey Godâs law could not satisfy her conscience. Her spiritual distress led her to turn to the Scriptures and plead with God for mercy. She was also brought under an evangelical and experimental ministry, which pointed her to the Saviour of sinners.
As she bowed before Him in her need, the Lord spoke to her soul: âI am thy salvation.â This grace led to a fundamental change in her life. Her husband and others around her only had a formal religion and did not understand her heart experience. This even led her to question whether what she experienced was true, saving grace. But in her distress, the Lord reassured her of His grace.
Having been saved, she became concerned for the spiritual welfare of those around her. She sought to support an evangelical ministry in Bermuda, which had not been present earlier. She instituted family worship in her home, in spite of the initial resistance of her husband.
Great Trials In Life
Other changes also entered her home. Through bad investments, her husband lost much of his fortune. Since they had ten children, including many sons, they decided to move to America. She left ahead with her children. Shortly after she arrived in New York, her infant daughter became sick and died. Before she could even bury her daughter, the message came that her husband had died in England. She wrote that it was âthe heaviest affliction I have ever met with.â
This period was not only marked by the grief of bereavement, but also âspiritual darkness and despondency.â Yet, she confessed, âthe Lord, even in this, has not chastened me according to my backslidings.â Greater yet, the Lord returned with His comfort.
Life continued. As a poor widow, she had to raise her large family. She wrote, âI thought, âHow can I, a helpless woman, care for, and train up, these children to manhood?â I felt I should sink beneath the overwhelming conviction of my weakness and insufficiency.â In this distress, the Lord came with His comforting promise: âI will be a Father to thy fatherless children.â This promise was her pleading ground in the ensuing years, as she wrestled in prayer for her childrenâs salvation.
Some years later, she witnessed a time of revival, first personally, and then in her family and surrounding churches. After a time of darkness, she wrote, God âfilled my heart with unspeakable joy.â God also converted the three sons who were still at home. She continued to pray for the salvation of her older children until they also came to a saving knowledge of Christ. Several sons became ministers.
Mary often struggled with poor health. Towards the end of her life, her health declined to the point where she was confined to her bed. She remained mentally clear and longed to be with her Lord. On October 3, 1854, her desire was fulfilled. Her faint, yet distinct last words were: âI see thee! I see thee! I see thee!â
Great Comfort At Jesusâ Feet
While her afflictions were greater than those of many others, her joys were also deeper than those of many of Godâs people. She was often at the feet of the Lord Jesus. She described her conversion this way: âI was brought to the feet of Jesus.â She did not mean that she simply began a routine of devotional activities, but that God led her to Christ Himself, to bow before Him, receive of His grace, and experience communion with Him.
What that communion involved is best said in her own words. âI have just been favoured with a most precious interview with the King of kings,â she wrote. âHe admitted me, even me, into His royal presence-chamber, and encouraged me to open my mouth wide, telling Him all that was in my heart; and you may be sure I did presume to make large demands upon his goodness ... My heart was dissolved into love and my eyes into tears. I wept that ever I could sin against such a God, grieve that blessed Spirit by whom I am sealed unto glory.â
From a sickbed, she wrote: âI have to deal most clearly with God in Jesus now. He is all in all to me ... My soul holds converse with him, and sweet I find it to lie as a helpless infant at his Feet; yea, passive in his loving hands, knowing no will but His. Holy and distinguished is the privilege of talking with Him as a man talketh with his friend, without restraint or concealment. What a mercy, thus to unburden the whole heart â the tried and weary, the tempted and sorrowful heart â tried by sin, tried by Satan, tried by those you love. What a mercy to have a loving bosom to flee to, one truly loving heart to confide in, which responds to the faintest breathing of the Spirit! Precious Jesus, how inexpressibly dear art Thou to me at this moment! Keep sensibly near to me.â
She did not always experience the same richness of communion, but she knew, âMy choicest seat is at the foot of the Cross ... When I can but view His bleeding wounds, and obtain one glance by faith of His gracious countenance, it is worth a thousand worlds to me.â Is that your confession? You may not always sit at the foot of the Cross and sensibly experience His love and your unworthiness, but if you have ever sat at His feet, you will agree that there is no better place in the world.
What Can We Learn?
Mary Winslowâs life evidences the lessons learned at Jesusâ feet. The most basic lessons involve a deepening knowledge of her sin and Christâs love. Often she wrote things like:
I feel my vileness, my unprofitableness, my woeful shortcomings, and am thankful if I can but only creep to the foot of the Cross, and there repose my weary soul, refreshed by one look at Jesus, who, I do trust, died for my sins.â âNever, never did sin appear so hateful, and my own nothingness so great, as yesterday at the table of the Lord ... but still my hope was in the Lord.â âI have never wept so much for sin as I have done lately ... But while I have thus been led of late to mourn so much for sin, I have never felt pardon so abundantly manifested. God be praised for a free-grace gospel!
As her life drew to a close, she said: âI shall enter heaven a poor sinner saved by grace. I seem to have done nothing for the Lord, who has done so much for me.â Her life shows that greater views of Christ and greater views of sin go together and lead to humility, love, and dependence on the Lord.
Another grace received at Jesusâ feet is the desire for holiness. Often she would write things like: âHow beautiful does holiness appear to me! To be holy is to be happy. May the Lord sanctify us!â âMy heart longs for full sanctification. I am wearied with sin; my soul loathes it, and I abhor myself in dust and in ashes.â âOh, I want to be more conformable to his lovely image, to be sanctified, body, soul, and spirit, and to have every power of my mind under the constant influence of the Holy Spirit.â A view of Christâs holiness and beauty fuelled the desire to be like Him.
A desire for holiness shows itself in her heavenly-mindedness. Often she exhorted to meditate on the glory of heaven, expressed longings to walk as a pilgrim, and one day âto see Jesus, to bask in the full sunshine of His glory, and to sit forever at His feet.â Her son, Octavius, wrote: âher religion was eminently practical ... her life was singularly useful, because her mind was transcendently heavenly.â She exhorted, âMy dear children, live for eternity; this world is not worth living for.â
While she longed to be with Christ, she also had Paulâs desire to be of use on earth. She showed compassion to the poor, sick, lonely, and needy. She visited, helped, and spoke to them. Her main burden was the salvation of loved ones and acquaintances. She exhorted others: âLet us who believe, pray, and exhort, and employ every opportunity to arouse, to instruct, and win all to Christ, who has life, yea, eternal life, to give to all who seek it sincerely and earnestly.â Even in her dying days she wrote: âmy time now is short; I would fain be useful in encouraging others to come to Thee, thou Fountain.â
Mary Winslowâs God Lives
Mary Winslowâs words and example give us beautiful instruction. To learn more from her, read her book of letters, entitled Heaven Opened: The Correspondence of Mary Winslow, published by Reformation Heritage Books. You can read it as a daily devotional. Another excellent source is Octavius Winslowâs Life in Jesus: A Memoir of Mrs. Mary Winslow, Arranged from Her Correspondence, Diary, and Thoughts (Morgan, PA: Soli Deo Gloria, 1995). Now that Reformation Heritage Books has acquired Soli Deo Gloria Publications we hope they will soon republish this classic work.
There is one warning: her life may expose the poverty of your own spiritual life or the complete absence of communion with Christ. Christian biography has a way of doing that. Or is that warning actually a blessing? Godâs purpose is not to put Mary Winslow on a pedestal and make us sink down in discouragement before her. Instead, it is to deliver us from spiritual complacency and dead presumption and stir up a longing to receive the same grace that enables us to sit at Jesusâ feet. Mary Winslowâs confession that she was a sinner was true. Everything worth learning from her is Godâs grace in her. Her God still lives to give the same grace.
When we see someone with something beautiful, we might ask, âHow did you get that?â When you see godliness in another, do you ask similar questions? If Mary Winslow had been asked how she came to sit at the Lord Jesusâ feet, one word would have sounded: âgrace.â By sovereign grace she was âbrought as a poor sinner to His feet.â At the same time, she knew the Lord uses means to lead into communion with Him and restore it again, she exclaimed, âHow needful are the means of grace, if we wish to thrive.â
Godâs Word
Godâs Word is so important. When the Lord first uncovered Mary Winslowâs need of Him, she turned to His Word for relief. That Word then became increasingly precious to her. Though she complained of times of coldness, her private journal records how God blessed her searching of scripture. She also once wrote âwhile reading in the family my heart was drawn out by faith to Christ, and could not but speak of Him to my children.â That is why she counseled, âBe much searching scriptures.â
Though she occasionally wrote that what others called an excellent sermon was no blessing to her, her delight was to hear sermons. She could write, ânext to communion with God, it is my greatest comfort and joy to wait upon the preaching of the word.â Preaching filled with the richness of Christ and the indispensability of the Holy spiritâs work fed her soul.
She also loved to read books expounding the truths of scripture. Some of her favourite authors are still in print today: Thomas Boston, John Newton, Samuel Rutherford, and others. Her advice is timely: âKeep to the old divines. Modern divinity is very shallow â has very little of Christ and experience. May God give you a spiritual appetite!â
Mary Winslow points us to the Word as the means God uses to work and feed godliness. Her counsel is so basic, but do we practice it? Do we not simply read, but search the scriptures, as one searching for treasure? Do we come to church with the prayer to hear His voice? Do we read edifying books? Do we meditate on what we read? Through His Word, Christ leads to His feet to teach in a way that changes hearts and lives.
Prayer
Prayer is the other essential activity at the Lord Jesusâ feet. Begin your day with prayer. Mary Winslow confessed, âMy first prayer in the morning when I awake is addressed to the Holy spirit, that He would take possession of my thoughts, my imagination, my heart, my words, throughout the day, directing, controlling, and sanctifying them all.â she warns, âNever, never omit secret prayer ... Remember, the first departures from Christ begin at the closet, or rather in the heart; and then private prayer is either hurried over, becomes a mere form, or is entirely neglected.â Times in which we set everything aside to be alone in private prayer are essential. The devil always tries to keep us from our knees with work or entertainment only because he knows the importance of prayer. She also knew its importance. She exclaimed, âOh, the mighty power of prayer! Even the best of Christians know but little what it really is.â
She exhorts, âYou cannot come too often. Bring to Him your little cares as well as your great ones. If anything is a trouble to you, however small it may be, you are warranted, nay, commanded, to take it to Him.â Prayer is such a privilege: âTo have Him to go to â to lay before Him all our wants, to express our fears, to plead His promises, and to expect that because He has promised He will fulfil â is worth more than all the world can give.â
Sitting at Jesusâ feet is not only for devotional times, but is a way of life. She writes that believers are to press forward in life, âlooking continually to Jesus, trusting not to our own strength, but waiting in humble dependence upon Him for all our sufficiency to carry us on, and to enable us to hold out unto the end ... Oh that we may be found like his beloved handmaiden of old, sitting at His feet!â She counsels, âYou need not wait until you can retire (for the night) and fall upon your knees; you can do it in a moment. The heart lifted up in silent prayer is sufficient.â Isnât this the echo of Scriptureâs call to âpray without ceasingâ?
Conversation
God is also pleased to bless spiritual conversation. Often she would warn: âBeware of trifling conversation; it grieves the Spirit,â and âAvoid light, trifling professors of religion; their influence will be as poison to your souls.â More than once, after an evening filled with wearying levity and trifling conversation, she would be humbled before God.
Conversation on religious topics is not enough. âWhen Christians meet together, do they not too much talk about religion, preachers, and sermons? I cannot but think, that if they communed less about religion, and more of Jesus, it would give a higher tone of spirituality to their conversation, and prove more refreshing to the soul. He would then oftener draw near, and make Himself one in their midst, and talk with them by the way.â Speaking of the triune God, the Saviour, His Word, promises, discipline, and leadings may stir up desire, trust and love in those who speak and listen. What fills our conversations? That which fills the heart spills out of the mouth. Conversely, a word about Christ may be such a blessing for an empty heart. The Lord exhorts, âWherefore comfort yourselves together, and edify one another, even as also ye doâ (1 Thess. 5:11).
Grace
Her practical counsels about the means of grace is not a newly invented, five-step plan to godliness. They are as old as Scripture itself. That gives them value. The main means of thriving which God is pleased to bless are the continual seeking of Him and the ongoing and prayerful hearing of His Word.
The encouragement is that Christ Himself uses these means to bring us to His feet by His Spirit. Her letters always traced sitting at Jesusâ feet to Godâs grace. That is why she wrote to an unconverted friend: âMay God open your eyes to see your need of a Savior, and lead you to the feet of Jesus, the sinnerâs Friend.â To a fellow-believer, she wrote: âOh that we might both be led to sit more constantly at the feet of Jesus, looking up, like little children, into His face to catch His smile and watch His eye â to see what He would have us to do, seeking nowhere else for comfort and guidance but in Him!â
Knowing God lives to draw sinners to Christâs feet gives hope. Knowing He uses His means of grace to do so encourages to be diligent in their use. Knowing He delights to bless those who use His means of grace enables us to plead with Him to bless them in spite of all the sin that stains our use of them.
Such a life of dependence is truly blessed. Listen to her words:
What a poor wretched exchange professors make when they barter the blessings of a close walk with God for the beggarly enjoyments of an empty, disappointing world! Ten minutes at the feet of Jesus, in a full view of His love, while confessing sins and shortcomings â sins we know already pardoned â yet sorrowing that we should ever grieve One who so tenderly loves us, is a happiness I would not exchange for millions of worlds.
He Saw God Through His Pen: George Herbert
If you go to the mainstream poetry website Poetry Foundation and click on George Herbertâs name, what you read is this: âHe is . . . enormously popular, deeply and broadly inďŹuential, and arguably the most skillful and important British devotional lyricist of this or any other time.â This is an extraordinary tribute to a man who never published a single poem in English during his lifetime and died as an obscure country pastor when he was 39. But there are reasons for his enduring inďŹuence. His Short Life George Herbert was born April 3, 1593, in Montgomeryshire, Wales. He was the seventh of ten children born to Richard and Magdalene Herbert, but his father died when he was three, leaving ten children, the oldest of which was 13. This didnât put them in ďŹnancial hardship, however, because Richardâs estate, which he left to Magdalene, was sizable. Herbert was an outstanding student at a Westminster preparatory school, writing Latin essays when he was eleven years old, which would later be published. At Cambridge, he distinguished himself in the study of classics. He graduated second in a class of 193 in 1612 with a bachelor of arts, and then in 1616, he took his master of arts and became a major fellow of the university. âHerbertâs aim was to feel the love of God and to engrave it in the steel of human language for others to see and feel.â In 1619, he was elected public orator of Cambridge University. This was a prestigious post with huge public responsibility. A few years later, however, the conďŹict of his soul over a call to the pastoral ministry intensiďŹed. And a vow he had made to his mother during his ďŹrst year at Cambridge took hold in his heart. He submitted himself totally to God and to the ministry of a parish priest. He was ordained as a deacon in the Church of England in 1626 and then became the ordained priest of the little country church at Bemerton in 1630. There were never more than a hundred people in his church. At the age of 36 and in failing health, Herbert married Jane Danvers the year before coming to Bemerton, March 5, 1629. He and Jane never had children, though they adopted three nieces who had lost their parents. Then, on March 1, 1633, after fewer than three years in the ministry, and just a month before his fortieth birthday, Herbert died of tuberculosis, which he had suďŹered from most of his adult life. His body lies under the chancel of the church, and there is only a simple plaque on the wall with the initials GH. His Dying Gift Thatâs the bare outline of Herbertâs life. And if that were all there was, nobody today would have ever heard of George Herbert. The reason anyone knows of him today is because of something climactic that happened a few weeks before he died. His close friend Nicholas Ferrar sent a fellow pastor, Edmund Duncon, to see how Herbert was doing. On Dunconâs second visit, Herbert knew that the end was near. So he reached for his most cherished earthly possession and said to Duncon, Sir, I pray deliver this little book to my dear brother Ferrar, and tell him he shall ďŹnd in it a picture of the many spiritual conďŹicts that have passed betwixt God and my soul, before I could subject mine to the will of Jesus my Master, in whose service I have now found perfect freedom; desire him to read it: and then, if he can think it may turn to the advantage of any dejected poor soul, let it be made public; if not, let him burn it; for I and it are less than the least of Godâs mercies. (The Life of Mr. George Herbert, 310â11) That little book was a collection of 167 poems. Herbertâs friend Nicholas Ferrar published it later that year, 1633, under the title The Temple. It went through four editions in three years, was steadily reprinted for a hundred years, and is still in print today. Though not one of these poems was published during his lifetime, The Temple established Herbert as one of the greatest religious poets of all time, and one of the most gifted craftsmen the world of poetry has ever known. âThe eďŹort to say more about the glory than you have ever said is a way of seeing more than you have ever seen.â Poetry was for Herbert a way of seeing and savoring and showing the wonders of Christ. The central theme of his poems was the redeeming love of Christ, and he labored with all his literary might to see it clearly, feel it deeply, and show it strikingly. What we are going to see, however, is not only that the beauty of the subject inspired the beauty of the poetry, but more surprisingly, the eďŹort to ďŹnd beautiful poetic form helped Herbert see more of the beauty of his subject. The craft of poetry opened more of Christ for Herbert â and for us. Secretary of Godâs Praise On the one hand, Herbert was moved to write with consummate skill because his only subject was consummately glorious. âThe subject of every single poem in The Temple,â Helen Wilcox says, âis, in one way or another, Godâ (English Poems of George Herbert, xxi). He writes in his poem âThe Temper (I),â How should I praise thee, Lord! how should my rymes Gladly engrave thy love in steel, If what my soul doth feel sometimes, My soul might ever feel! Herbert's aim was to feel the love of God and to engrave it in the steel of human language for others to see and feel. Poetry was entirely for God, because everything is entirely for God. More than that, Herbert believed that since God ruled all things by his sacred providence, everything revealed God. Everything spoke of God. The role of the poet is to be Godâs echo. Or Godâs secretary. To me, Herbertâs is one of the best descriptions of the Christian poet: âSecretarie of thy praise.â O Sacred Providence, who from end to end Strongly and sweetly movest! shall I write, And not of thee, through whom my ďŹngers bend To hold my quill? shall they not do thee right? Of all the creatures both in sea and land Only to Man thou hast made known thy wayes, And put the penne alone into his hand, And made him Secretarie of thy praise. God bends Herbertâs ďŹngers around his quill. âShall they not do thee right?â Shall I not be a faithful secretary of thy praise â faithfully rendering â beautifully rendering â the riches of your truth and beauty? Saying Leads to Seeing But Herbert discovered, in his role as the secretary of Godâs praise, that the poetic eďŹort to speak the riches of Godâs greatness also gave him deeper sight into that greatness. Writing poetry was not merely the expression of his experience with God that he had before the writing. The writing was part of the experience of God. Probably the poem that says this most forcefully is called âThe Quidditieâ â that is, the essence of things. And his point is that poetic verses are nothing in themselves, but are everything if he is with God in them. My God, a verse is not a crown, No point of honour, or gay suit, No hawk, or banquet, or renown, Nor a good sword, nor yet a lute: It cannot vault, or dance, or play; It never was in France or Spain; Nor can it entertain the day With a great stable or demain: It is no office, art, or news; Nor the Exchange, or busie Hall; But it is that which while I use I am with Thee, and Most take all. âThe craft of poetry opened more of Christ for Herbert â and for us.â His poems are âthat which while I use I am with Thee.â As Helen Wilcox says, âThis phrase makes clear that it is not the ďŹnished âverseâ itself which brings the speaker close to God, but the act of âusingâ poetry â a process which presumably includes writing, revising, and readingâ (English Poems of George Herbert, 255). For Herbert, this experience of seeing and savoring God was directly connected with the care and rigor and subtlety and delicacy of his poetic eďŹort â his craft, his art. For Poor, Dejected Souls Yet Herbert had in view more than the joys of his own soul as he wrote. He wrote (and dreamed of publishing after death) with a view of serving the church. As he said to his friend Nicholas Ferrar, â[If you] can think it may turn to the advantage of any dejected poor soul, let it be made public.â And this is, in fact, what has happened. People have met God in Herbertâs poems, and their lives have been changed. Joseph Summers said of Herbertâs poems, âWe can only recognize . . . the immediate imperative of the greatest art: âYou must change your lifeââ (George Herbert, 190). Simone Weil, the twentieth-century French philosopher, was totally agnostic toward God and Christianity but encountered Herbertâs poem âLove (III)â and became a kind of Christian mystic, calling this poem âthe most beautiful poem in the worldâ (English Poems of George Herbert, xxi). Love (III) Love bade me welcome: yet my soul drew back, Guiltie of dust and sinne. But quick-eyâd Love, observing me grow slack From my ďŹrst entrance in, Drew nearer to me, sweetly questioning If I lackâd any thing. A guest, I answerâd, worthy to be here: Love said, you shall be he. I the unkinde, ungratefull? Ah my deare, I cannot look on thee. Love took my hand, and smiling did reply, Who made the eyes but I? Truth Lord, but I have marrâd them: let my shame Go where it doth deserve. And know you not, sayes Love, who bore the blame? My deare, then I will serve. You must sit down, sayes Love, and taste my meat: So I did sit and eat. Herbert had struggled all his life to know that Loveâs yoke is easy and its burden is light. He had come to ďŹnd that this is true. And he ended his poems and his life with an echo of the most astonishing expression of it in all the Bible: The King of kings will âdress himself for service and have them recline at table, and he will come and serve themâ (Luke 12:37). You must sit down, sayes Love, and taste my meat: So I did sit and eat. This is the end of the matter. No more striving. No more struggle. No more âspiritual conďŹicts [passing] betwixt God and my soul.â Instead, Love himself serves the poetâs soul as he sits and receives. Words as a Way of Seeing Worth George Herbert found, as most poets have, that the eďŹort to put the glimpse of glory into striking or moving words makes the glimpse grow. The poetic eďŹort to say beautifully was a way of seeing beauty. The eďŹort to ďŹnd worthy words for Christ opens to us more fully the worth of Christ â and the experience of the worth of Christ. As Herbert says of his own poetic eďŹort, âIt is that which, while I use, I am with thee.â âThe poetic eďŹort to speak the riches of Godâs greatness gave Herbert deeper sight into that greatness.â I will close with an exhortation for everyone who is called to speak about great things. It would be fruitful for your own soul, and for the people you speak to, if you also made a poetic eďŹort to see and savor and show the glories of Christ. I donât mean the eďŹort to write poetry. Very few are called to do that. I mean the eďŹort to see and savor and show the glories of Christ by giving some prayerful eďŹort to ďŹnding striking, penetrating, and awakening ways of saying the excellencies that we see. Preachers have this job supremely. But all of us, Peter says, are called out of darkness to âproclaim the excellenciesâ (1 Peter 2:9). And my point here for all of us is that the eďŹort to put the excellencies into worthy words is a way of seeing the worth of the excellencies. The eďŹort to say more about the glory than you have ever said is a way of seeing more than you have ever seen. Therefore, I commend poetic effort to you. And I commend one of its greatest patrons, the poet-pastor George Herbert. Article by John Piper