About the Book
"God's Answer to Fear and Worry" by Greg Laurie explores how faith in God can help individuals overcome their fears and worries. Laurie provides practical advice and biblical teachings to help readers find peace and comfort in trusting God's plan for their lives. Through personal anecdotes and scriptural insight, Laurie encourages readers to have faith and let go of their anxieties, knowing that God is in control.
Richard Sibbes
Richard Sibbes was born in Tostock, Suffolk, four miles from Bury St. Edmunds, in 1577.[1] He is the eldest son of Paul Sibbes and Joane. His father was a wheelwright who hoped Sibbes would be in the same field of occupation. Instead of following the footsteps of his father, young Sibbes, out of love for reading, would choose books over wooden wheels.[2] Truly enough, throughout his lifetime, books were part of Sibbesâ life.[3] Proof of this interest to books is his accomplishments as a lecturer [pastor], fellow tutor, vicar, and for obtaining various degrees in his academic education.
Sibbesâ legacy of his seven-volume work was collected by A. B. Grosart which was published from 1862 to 1864.[4] Sibbesâ ministries and his works spread throughout England even after his death. However, he was never married.
Sibbes died on July 5, 1635, in his chambers at Grayâs Inn.[5] J. I. Packer noted that Sibbesâ left more than two million words on paper after his death.[6]
Educational Background
Sibbesâ started studying at St. Johnâs College, Cambridge when he was eighteen, in 1595. He then proceeded to finish a Bachelor of Arts in 1599. He received a fellowship grant in 1601. Sibbes continued studying, finishing a Master of Arts degree by 1602.
Sibbes became a prominent preacher in Cambridge and got the endorsement to apply for a Bachelor of Divinity. After his defense and fulfilling the requirements, he earned this degree in 1610.[7] Furthermore, in almost two decades, Sibbes received his Doctor of Divinity in 1627 after returning from London for his mastership at St. Katherine.[8]
Ministerial Experience and Vocation
Sibbesâ conversion happened after hearing Paul Bayneâs sermon in 1603. Bayne succeeded William Perkins at St. Andrews, Cambridge.[9] During Sibbesâ stay in Cambridge, as a fellow, he handled and supervised five to six students for a tutorial.[10] Sibbes held various vocations such as being chaplain, lecturer, and got a promotion from mere fellow to senior fellowship. After being a senior dean at St. John, Sibbes became the master of St. Katherineâs College in 1626.[11]
As a preacher, Sibbes received his ordination in Norwich, in 1607. He became the minister of Thurston in 1608. Later, in 1610, Sibbes accepted the offer as a lecturer of Holy Trinity Church, Cambridge until he was called to be a lecturer at Grayâs Inn, London, in 1617.[12] This lectureship lasts until his death.
Even during Sibbesâ mastership at St. Katherine, he remained a lecturer at Grayâs Inn. In 1633, through the appointment of King Charles I, Sibbes became the vicar of Holy Trinity Church, Cambridge. The positions held by Sibbes were mastership at St. Katherine, a lecturer at Grayâs Inn, and vicar of Holy Trinity Church.
Influence of the Heavenly Doctor
Throughout Sibbes ministries, prominence followed as he influenced many Puritan ministers. Sibbes, as an influencer, is known to be the âpastor of pastors,â not just in the Church of England but even to Presbyterians and Independent Congregationalists.[13] Sibbes was responsible for John Cottonâs conversion in 1612.[14]
Moreover, he persuaded John Prestonâs style in preaching, transforming from witty sermons to more plain but spiritual preaching.[15] Sibbesâ book, The Bruised Reed, encouraged Richard Baxter to gain settled-conviction on his conversion.[16] Likewise, Sibbes helped Thomas Goodwin, the chief editor of most of his works, to keep away from Arminianism.[17]
Sibbesâ ministry extends even to common people. Humphrey Mills, a layman, shared his testimony about Sibbesâ ministry. Mills was spiritually refreshed and brought to peace and joy after hearing Sibbesâ âsweet soul-melting Gospel-sermons.â[18] Sibbesâ encouragement did not end in the days of Puritans. Martyn Lloyd-Jones, one of the greatest preachers in the twentieth century, was grateful for Sibbesâ works. Lloyd-Jones, in his spiritual dryness, said that Sibbesâ books âquietened, soothed, comforted, encouraged, and healed [him].â[19]
Sibbes was a renowned Puritan throughout Cambridge, London, and even to Amsterdam. Mainly because of his various offices plus broad networks outside the church. He remained a moderate Puritan perceiving the Church of England as the true church. Sibbes encouraged other Separatists to return and warned the moderates not to dissent.
Yet many historians and scholars misinterpreted Sibbes in his theology and ministry. Thankfully, Mark Dever, in his recent work, argues contrary to many historians that Sibbes was dismissed in his ministry. Dever also concludes that Sibbes did not drift away from Calvinism, claiming that he was a thoroughly Reformed preacher and never became non-conformist, rather a moderate puritan.[20]
Sibbes, through his works, are still penetrating churches and seminaries up to this day. Recently, his seven-volume set was published by The Banner of Truth Trust in 2001. The best introduction for Sibbesâ works, personally, is his The Bruised Reed and the Smoking Flax. For Michael Reevesâ opinion, Sibbes is âthe best introduction to the PuritansâŚ. Reading him is like sitting in the sunshine: he gets into your heart and warms it to Christ.â[21]
References
[1] Alexander B. Grosart, âMemoir of Richard Sibbes, D.D.,â in Richard Sibbes, The Works of Richard Sibbes, ed. Alexander Grosart, 7 vols. (1862-1864; reprint, Carlisle, Pennsylvania: The Banner of Truth Trust, 2001), 1:xxvii.
[2] Joel Beeke, âRichard Sibbes on Entertaining the Holy Spirit,â in The Beauty and Glory of the Holy Spirit, ed. Joel Beeke and Joseph Pipa Jr. (Grand Rapids, Michigan: Reformation Heritage Books, 2012), 228. Cf. Joel Beeke and Mark Jones, A Puritan Theology: Doctrine for Life (Grand Rapids, MI: Reformation Heritage Books, 2012), chap. 36, Kindle.
[3] Joel Beeke and Randall Pederson, Meet the Puritans (Grand Rapids, MI: Reformation Heritage Books, 2006), 534-5.
[4] Mark Dever, âThe Works of Richard Sibbes,â in You Must Read: Books that Have Shaped Our Lives (Carlisle, PA: The Banner of Truth Trust, 2015), 154.
[5] Grosart, âMemoir,â in Sibbes, Works, 1:cxxxi.
[6] J. I. Packer, foreword to Richard Sibbes: Puritanism and Calvinism in Late Elizabethan and Early Stuart England, by Mark E. Dever (Macon, Georgia: Mercer University Press, 2000), ix.
[7] Dever, Richard Sibbes, 37-38. Bachelor of Divinity, according to Dr. Shawn Wright is equivalent with Master of Divinity today, âLectures in English Puritanismâ (The Southern Baptist Theological Seminary, Louisville, KY, Spring 2020), but the process is different. Dever noted in his work that Sibbes undergone two public preaching, one in English and another in Latin, and two defense topics chosen by the panelists.
[8] Grosart, âMemoir,â in Sibbes, Works, 1:cxi.
[9] Beeke and Pederson, Meet the Puritans, 534-5.
[10] Dever, Richard Sibbes, 30-31.
[11] Dever, 31-34, 46.
[12] Beeke and Pederson, Meet the Puritans, 534-6.
[13] Beeke, âRichard Sibbes on Entertaining the Holy Spirit,â 230.
[14] Dever, Richard Sibbes, 40.
[15] Beeke and Pederson, Meet the Puritans, 535-7.
[16] Richard Baxter, The Autobiography of Richard Baxter (Bedford St., London: J.M. Dent & Sons Ltd., 1931), 7. Baxterâs father bought Sibbesâ book from a peddler and gave it to Richard Baxter. Cf. Timothy K. Beougher, Richard Baxter and Conversion: A Study of the Puritan Concept of Becoming a Christian (Scotland, UK: Christian Focus Publications, 2007), 21.
[17] Dever, Richard Sibbes, 41.
[18] Ronald Frost, âThe Bruised Reed by Richard Sibbes (1577-1635)â in Kelly M. Kapic and Randal C. Gleason, The Devoted Life: An Invitation to the Puritan Classics (Downers Grove, IL: Intervarsity Press, 2004), 80-81. Quoting from a collection of Puritan testimonials by John Rogers, Ohel or Bethshemesh, A Tarbernacle for the Sun (London, n.p., 1653), 410.
[19] D. Martyn Lloyd-Jones, Preaching and Preachers (Grand Rapids, Michigan: Zondervan Publishing House, 1972), 175. Cf. Publisherâs Foreword to The Bruised Reed, by Richard Sibbes, x.
[20] Dever, Richard Sibbes, 211-8.
[21] Michael Reeves, âA Short Biography of Richard Sibbes,â in Richard Sibbes, Christ it Best; or, St. Paulâs Strait (Carlisle, PA: Banner of Truth Trust, 2012), 66.
But Have You Prayed
What hasnât yet changed in your life because you havenât started praying for it? Prayerlessness, of course, comes in varieties. Some almost never pray, proving that prayer is nothing more than a formality, a greeting card to God when they have time. Others only pray when they have some desperate and immediate need, treating prayer like a crisis-response line (and largely neglecting prayer otherwise). Others may pray regularly, but their prayers slowly devolve into repeated phrases that taste stale, impersonal, removed from real life. Even the best among us can sometimes swing between treasuring prayer when we think we really need it and skipping prayer when life seems to be going well. Prayer, however, is not a last resort, but a first line of defense, because God is not a last resort, but the one to whom we look first. Prayer is powerful because God is the most powerful agent of change in any of our lives. Oh, what peace we often forfeit Oh, what needless pain we bear All because we do not carry Everything to God in prayer. Jesus confronted the threat of prayerlessness in his disciples, and in a way that should land with gravity and hope in the midst of our own trials and burdens. Desperate Situation In Mark 9, a man had come, bearing his self-destructive, demon-oppressed son, searching desperately for Jesus â for healing. âTeacher, I brought my son to you,â the father says, âfor he has a spirit that makes him mute. And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigidâ (Mark 9:17â18). Parents of young children can at least begin to imagine how excruciating and debilitating this suffering was. Is there anything this father would not do to see his son whole again? âWhat hasnât yet changed in your life because you havenât yet prayed for it?â By the time Jesus arrives on the scene, his disciples have been attempting to drive out the demon. But they were not able (Mark 9:18), even though they had been given authority over unclean spirits (Mark 6:7). And as they struggled over the helpless boy, the religious leaders emerge with crowds to argue with them (Mark 9:14), surely making the situation all the more stressful and tragic. Nothing but Prayer Jesus asks his father, âHow long has this been happening to him?â âFrom childhoodâ (Mark 9:21). Not just for several weeks or months, but over years, potentially decades. âAnd it has often cast him into fire and into water, to destroy him. But if you can do anything, have compassion on us and help usâ (Mark 9:22). Jesus, of course, can do anything, literally anything. ââIf you canâ! All things are possible for one who believes,â he replies (Mark 9:23). âI believe,â the father famously responds, âhelp my unbelief!â (Mark 9:24). So, Jesus heals the boy: âYou mute and deaf spirit, I command you, come out of him and never enter him againâ (Mark 9:25). The same spirit that evaded and overpowered the disciples surrenders immediately (and violently) (Mark 9:26), and at just the sound of his voice. When he is alone with his disciples, who are feeling confused and defeated by their failures, they ask him, âWhy could we not cast it out?â (Mark 9:28). A penetrating and ageless question. âThis kind,â Jesus says, âcannot be driven out by anything but prayerâ (Mark 9:29). Maybe they didnât pray at all, or maybe they prayed very little, or maybe they prayed formal, empty, heartless prayers, but either way Jesus says prayer â actually asking God â is what was missing. He could have said, This kind cannot be driven out by anyone but me, but instead he said, âThis kind cannot be driven out by anything but prayer.â And as surprised as we might be that the disciples didnât think to pray (or pray more), how often might Jesus say the same to us? What Kept Them from Praying? So, why didnât the disciples pray? Why didnât they ask God to help, to intervene, to do what was beyond the disciplesâ own ability? We donât know for sure, but the scene gives us a surprising number of potential reasons, many which might feel surprisingly relevant (and sobering) for own our prayer lives. DISTRACTED BY NOISE âHow often have we given up praying because too many days or months or years have passed?â First, a great crowd had gathered to watch (and interfere with) their ministry (Mark 9:14). They werenât doing spiritual warfare in the privacy of a home. The painful scene had become a stage, and the more the disciples failed and the longer the boy suffered, the more people came to watch. How many of us, with so many curious and suspicious eyes trained on us, would be courageous enough to stop and look toward heaven and pray? Or, how often does the sound of the crowds around us (constantly clawing at our attention through our devices), keep us from hearing Jesus say, âAsk, and it will be given to you; seek, and you will find; knock, and it will be opened to youâ (Matthew 7:7)? Distractions, which come in many kinds and ways, often keep us from praying. DOUBTED BY MAN Not all had come simply to watch, though. Religious experts joined the crowd, arguing with the disciples and saying it couldnât be done (Mark 9:14, 16). The spiritual enemy was obvious, but they had human enemies, as well â doubters, detractors, scoffers. Theyâre not waiting, like the rest of the crowd, for the disciples to heal the boy; they want nothing more than for followers of Jesus to fail (Mark 11:18). We may not face the same immediate opposition (though many Christians do), but wherever we are in the world, many want our prayers to fail â to prove that Jesus was just a man, the Bible just a book, and our prayers just wishful thinking. We know that faithfulness to Christ will cost us favor and approval from the world, and so the fear of man often keeps us from praying. DEFIED BY SATAN But the scribes were nothing compared with their unseen enemies. The disciples were dealing with an actual demon oppression â a real, destructive, spiritual enemy. A spiritual enemy strong enough to hurl the boy into fire and water, âto destroy himâ (Mark 9:22). Maybe worst of all, he made the boy mute (Mark 9:17), unable to cry for help or even explain what was happening to him. What would you do while you watched him being torn apart? Even if we are not experiencing this kind of manifest demonic opposition, we do wrestle, every day, âagainst the spiritual forces of evilâ (Ephesians 6:12). We pray into a downpour of fiery hostility. How often does Satan keep us from praying, doing all he can to keep us from our knees? DISCOURAGED BY INEFFECTIVENESS Though the disciples tried, really tried, to heal the boy, nothing changed. We donât know what they tried, but we know that they tried (Mark 9:18) and that they had tried everything they knew to do (Mark 9:28). When Jesus says, âThis kind cannot be driven out by anything but prayer,â he hints at all their failed attempts. And the boy still writhed and foamed and groaned on the ground â like he had for so long. A sense of futility surely began to set in. They had healed many before, but this spirit wouldnât surrender. Maybe no one can heal this boy. How often have we given up praying because the outcome seems decided, because too many days or months or years have passed? Discouragement over unanswered prayer often keeps us from praying. Jesus Really Prayed Many barriers keep us from praying, but nothing kept Jesus from asking his Father, because Jesus knew that nothing was more vital and powerful than prayer. And he knew nothing was more vital and powerful than prayer because no one was more vital and powerful than his Father. âSome things will not change unless we humble ourselves, kneel, and plead with our Father in heaven.â When Jesus says, âThis kind cannot be driven out by anything but prayer,â he knew so from personal and persistent experience. He was tempted in every way as we are, but without ever indulging in prayerlessness. We know how dependent he was on God â rising early in the morning (Mark 1:35), getting alone with his Father (Mark 6:46), and pouring out his heart (Mark 14:35). And we know he did this regularly (Luke 5:16). He was not distracted by the crowds or undone by the fear of man. He was not intimidated by demonic warfare or discouraged by Godâs timing. He knew the soul-sustaining, demon-defeating, mountain-moving power of prayer â and he wanted us to know it too. Some oppression will not lift without prayer. Some wounds will not heal without prayer. Some trials will not end without prayer. Some sins will not die without prayer. Some relationships will not mend without prayer. Some things will not change, things we desperately want to change, unless we consistently and persistently humble ourselves, kneel, and plead with our Father in heaven. The all-wise, all-loving, all-powerful God has chosen to do much in the world through our prayers, because prayer is part of his precious relationship with his children and exalts him as the listening and answering God. So, what hasnât yet changed in your life because you havenât yet prayed?