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Lessons From David: How To Be A Giant Killer
4th Dimensional Living In A 3d World
The Fourth Dimension Volume 1
Slaying The Giants In Your Life
The Ministry Of Angels And Believers
Healing For Damaged Emotions
How To Take The Limits Off God
Dig Deeper
Assembly Life
Unstoppable: Running The Race You Were Born To Win
About the Book
"SOLVING LIFE'S PROBLEMS" by David Yonggi Cho is a practical guide that offers principles and strategies for overcoming challenges and achieving success in various aspects of life. Cho draws from his own experiences and insights to provide readers with practical advice on how to navigate through difficulties, make wise decisions, and find solutions to their problems. The book emphasizes the importance of faith, mindset, and perseverance in overcoming obstacles and living a fulfilling life.
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.
martyr or madman: the unnerving faith of ignatius
âI am afraid of your love,â Bishop Ignatius wrote to the early church in Rome, âlest it should do me an injuryâ ( Epistle to the Romans  1.2). It is hard to imagine more ironic words. Ignatius, a disciple of the apostle John, was nearing seventy years of age when he sent the letter ahead of him on August 24 (somewhere between AD 107 and 110). He told them he remained âafraidâ of the believersâ love â meaning he was afraid that they would keep him from martyrdom, that they would âdo him an injuryâ by keeping him from being torn apart by lions. Ignatius sent a total of seven letters to seven churches en route to the Colosseum. This letter to the church in Rome gave his thoughts on martyrdom and extended a special plea for their non-interference in his. Instead of asking for whatever influence the Roman believers may have had to release him, he bids them stand down. In his own words, For neither shall I ever hereafter have such an opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to the honor of a better work. For if ye are silent concerning me, I shall become Godâs; but if ye show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favor upon me than that I be sacrificed to God. (2.2) And again, I write to all the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. (4.1) Martyr or Madman? Michael Haykinâs assessment seems conclusive: âIn the seven letters of Ignatius of Antioch we possess one of the richest resources for understanding Christianity in the era immediately following that of the apostlesâ (31). Surveying Ignatiusâs letters to the seven churches on the road to Rome, Haykin summarizes three concerns weighing heavily upon the bishopâs mind: (1) the unity of the local church, (2) her standing firm against heresy, and (3) non-interference in his calling to martyrdom (32). The first and second are unsurprising, but what are we to make of the third? What do you think of a man saying, âMay I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily. . . . But if they be unwilling to assail me, I will compel them to do soâ (5.2)? Who is this Daniel praying not for rescue but looking forward to the lionâs den? âChristians had been killed in the past, but few with as much enthusiasm.â Some scholars, Haykin notes, have called him mentally imbalanced, pathologically bent on death (32). Christians had been killed in the past, but few, if any, with such enthusiasm. What right-thinking Christian would write, âIf I shall suffer, ye have loved me; but if I am rejected, ye have hated meâ (8.3)? Was he a madman? âSanityâ to Ignatius Did he have an irrational proclivity for martyrdom? Can his death wish  fit within the bounds of mature Christian life and experience? If you were his fellow bishop and friend â say, Polycarp (later a martyr himself) â what might you say if you desired to dissuade him? You might call his mind to the holy Scripture â for example, Jesusâs prophecy of Peterâs own martyrdom (which happened years earlier in Rome). Jesus foretold, âTruly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go â (John 21:18). The apostle Peter did not want to go  and stretch out his hands in his own crucifixion. He did not want to be dressed by another and âcarriedâ to his death. Granted, he wanted that end more than denying his Master again, but it stands to reason that if he could have ended differently, he would have chosen otherwise. Or you might consider the apostle Paul and his second-to-last letter before he too was likely beheaded in Rome. âFirst of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every wayâ (1 Timothy 2:1â2). He exhorts that prayers be made for rulers that Christians might lead quiet and peaceful  lives. Pray for your leaders, in part, that they might be saved â and thus not given to killing you âall the day longâ for public entertainment (Romans 8:36). Ignatius to âSanityâ âBut,â the well-taught bishop might have responded, âdid not Peter write much of suffering and necessary trials as tests to our faith? Does not God place our faith in the fire (or the Colosseum) that it might be found to result in praise and glory and honor at Christâs revelation (1 Peter 1:7; 4:12)? Or did Peter not put forward the suffering servant, Jesus Christ, as our example to follow? Or is it not a âgracious thing in the sight of Godâ to endure suffering for righteousnessâ sake â something we are âcalled toâ and blessed in (1 Peter 2:20; 3:14)? And further, did Peter not tell the church to âarmâ themselves with this thinking (1 Peter 4:1), and to rejoice insofar as they share in Christâs sufferings, evidence that the Spirit of glory rests upon them (1 Peter 4:13â14)? âAnd what to say of our beloved Paul? Was it not he who was hard pressed to stay, even when fruitful labor awaited him? Did he not inscribe my heart on paper when he said, âTo live is Christ, and to die is gain,â and that to be with Christ is âfar betterâ (Philippians 1:21, 23)? And was it not also the case that, knowing he was walking from one affliction to the next, he walked the martyrâs path â against the behest and weeping of fellow Christians who threatened to break the apostleâs heart (Acts 21:12â13)? ââConstrained by the Spirit,â did he not go forward (Acts 20:22)? He testified that he did not count his life of any value nor as precious to himself, if only he could finish his race and ministry to testify to Godâs grace (Acts 20:24). He assured crying saints along the violent road that he was ready not only to be imprisoned but to die for the name of Jesus (Acts 21:13). They eventually submitted and said, âLet the will of the Lord be doneâ (Acts 21:14). Will you not imitate them, beloved Polycarp?â This imagining is to help us get into the mind of the âmadman,â as well as to warn us from drawing hasty applications. Though most will not consent so insistently and passionately to a martyrâs death, some will pass by other exits on the way to testifying to the ultimate worth of Christ. Messiahâs Madmen What might we, far from the lions of Ignatiusâs day, learn from the martyred bishop of Antioch? I am challenged by his all-consuming love for Jesus, a love that the world â and some in the church â considers crazy. Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let the very torment of the devil come upon me: only let me attain to Jesus Christ. (5.3) âIf we are madmen, let it be for Christ.â If we are madmen, let it be for Christ. Should not Paulâs words be stated over our entire lives? âIf we are beside ourselves, it is for God; if we are in our right mind, it is for youâ (2 Corinthians 5:13). If we are crazy, it is because of Christ. If we are in our right minds, it is for others to be won to the same madness we have. The love of Christ âcontrols usâ (2 Corinthians 5:14). Oh what a beautiful strangeness, what a provocative otherness, what an unidentifiable oddity is a Christian who loves Christ with his all and considers death to be truly gain. Such a one can see, even behind the teeth of lions, an endless life with him .