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About the Book
"The Substance of Things" by Charles Capps explores the power of spoken words and faith in creating the reality we desire. Capps explains how our words have the ability to manifest our thoughts and beliefs into tangible outcomes in our lives. The book emphasizes the importance of positive affirmations and declarations in shaping our reality and encourages readers to align their words with their desires in order to manifest their dreams and goals.
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.
weakness may be your greatest strength
How well are you investing the weaknesses youâve been given? Perhaps no one has ever asked you that question before. Perhaps it sounds nonsensical. After all, people invest assets  in order to increase their value. They donât invest liabilities . They try to eliminate or minimize or even cover up liabilities. Itâs easy for us to see our strengths as assets. But most of us naturally consider our weaknesses as liabilities â deficiencies to minimize or cover up. But God, in his providence, gives us our weaknesses just as he gives us our strengths. In Godâs economy, where the return on investment he most values is âfaith working through loveâ (Galatians 5:6), weaknesses become assets â we can even call them talents  â to be stewarded, to be invested. It may even be that the most valuable asset God has given you to steward is not a strength, but a weakness. But if weâre to value weaknesses as assets, we need to see clearly where Scripture teaches this. The apostle Paul provides us with the clearest theology of the priceless value of weakness. I have found 1 Corinthians 1:18â2:16 and, frankly, the entire book of 2 Corinthians, to be immensely helpful in understanding the indispensable role weakness plays in strengthening the faith and witness of individual Christians and the church as a whole. Paradoxical Power of Weakness Paulâs most famous statement on the paradoxical spiritual power of weakness appears in 2 Corinthians 12. He tells us of his ecstatic experience of being âcaught up into paradise,â where he received overwhelming and ineffable revelations (2 Corinthians 12:1â4). But as a result, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. Three times I pleaded with the Lord about this, that it should leave me. But he said to me, âMy grace is sufficient for you, for my power is made perfect in weakness.â Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong. (2 Corinthians 12:7â10) In these few sentences, Paul completely reframes the way Christians are to view weaknesses, even deeply painful ones that can appear to hinder our calling and that the powers of darkness seek to exploit. What at first seems to us like an expensive liability turns out to be a valuable, God-given asset. Weakness and Sin Before we go further, we need to be clear that Paul does not include sin  in his description of weakness here. The Greek word Paul uses is astheneia , the most common word for âweaknessâ in the New Testament. J.I. Packer, in his helpful study on 2 Corinthians, Weakness Is the Way , explains astheneia  like this: The idea from first to last is of inadequacy. We talk about physical weakness [including sickness and disability] . . . intellectual weakness . . . personal weakness . . . a weak position when a person lacks needed resources and cannot move situations forward or influence events as desired . . . relational weakness when persons who should be leading and guiding fail to do so â weak parents, weak pastors, and so on. (13â14) But when Paul speaks of sin, he has more than inadequacy in mind. The Greek word for âsinâ he typically uses is hamartia , which refers to something that incurs guilt before God. Hamartia  happens when we think, act, or feel in ways that transgress what God forbids. âWeaknesses manifest Godâs power in us in ways our strengths donât.â Though Paul was aware that hamartia  could lead to astheneia  (1 Corinthians 11:27â30) and astheneia  could lead to hamartia  (Matthew 26:41), he clearly did not believe âweaknessâ was synonymous with âsin.â For he rebuked those who boasted that their sin displayed the power and immensity of Godâs grace (Romans 6:1â2). But he âgladlyâ boasted of his weaknesses because they displayed the power and immensity of Godâs grace (2 Corinthians 12:9). In sin, we turn from God to idols, which profanes God, destroys faith, and obscures God in the eyes of others. But weakness has the tendency to increase our conscious dependence on God, which glorifies him, strengthens our faith, and manifests his power in ways our strengths never do. And thatâs the surprising value of our weaknesses: they manifest Godâs power in us in ways our strengths donât. Thatâs what Jesus meant when he told Paul, âMy power is made perfect in weaknessâ (2 Corinthians 12:9) â âperfectâ meaning complete  or entirely accomplished . Our weaknesses are indispensable because God manifests the fullness of his power through them. Asset Disguised as a Liability At this point, you may be thinking, âWhatever Paulâs âthornâ was, my weakness is not like that.â Right. Thatâs what we all think. I have a thorn-like weakness, known only to those closest to me. If I shared it with you, you might be surprised. It dogs me daily as I seek to carry out my family, vocational, and ministry responsibilities. It makes almost everything harder and regularly tempts me to exasperation. Itâs not romantic, certainly not heroic. It humbles me in embarrassing, not noble, ways. And most painful to me, I can see how in certain ways it makes life harder for those I live and work with. Often it has seemed to me a liability. Iâve pleaded with the Lord, even in tears, to remove it or grant me more power to overcome it. But itâs still here. Paul also initially saw his weakness as a grievous liability and pleaded repeatedly to be delivered from it. But as soon as he understood Christâs purposes in it, he saw it in a whole new light: a priceless asset disguised as a liability. And he gloried in the depths of Godâs knowledge, wisdom, and omnipotent grace. âGod, in his providence, gives us our weaknesses just as he gives us our strengths.â I have been slower than Paul in learning to see my thorn as an asset (and honestly, Iâm still learning). But I see at least some of the ways this weakness has strengthened me. It has forced me to live daily in dependent faith on Godâs grace. It has heightened my gratitude for those God has placed around me who have strengths where Iâm weak. Beset with my own weakness, I am more prone to deal gently and patiently with others who struggle with weaknesses different from mine (Hebrews 5:2). And I can see now how it has seasoned much of what Iâve written over the years with certain insights I doubt would have come otherwise. In other words, I see ways God has manifested his power more completely through my perplexing weakness. The fact that we donât know what Paulâs thorn was is evidence of Godâs wisdom. If we did, we likely would compare our weaknesses to his and conclude that ours have no such spiritual value. And we would be wrong. Stewards of Surprising Talents Paul said that his weakness, his âthorn . . . in the flesh,â was âgivenâ to him (2 Corinthians 12:7). Given by whom? Whatever role Satan played, in Paulâs mind he was secondary. Paul received this weakness, as well as âinsults, hardships, persecutions, and calamitiesâ (2 Corinthians 12:10), as assets given to him by his Lord. And as a â[steward] of the mysteries of Godâ (1 Corinthians 4:1), he considered his weaknesses a crucial part of the portfolio his Master had entrusted to him. So, he determined to invest them well in order that his Master would see as much of a return as possible. If youâre familiar with Jesusâs parable of the talents (Matthew 25:14â30), you might recognize that Iâm drawing from its imagery. Jesus has given each of us different âtalentsâ to steward, assets of immense kingdom value, âeach according to his abilityâ (Matthew 25:15). And his expectation is that we will invest them well while we wait for his return. Some of these talents are strengths and abilities our Lord has given us. But some of them are our weaknesses, our inadequacies and limitations, which heâs also given to us. And heâs given us these weaknesses not only to increase in us the invaluable and shareable treasure of humility (2 Corinthians 12:7), but also to increase our strength in the most important aspects of our being: faith and love (2 Corinthians 12:10). But our weaknesses are not only given to us as individuals; they are also given to the church. Our limitations, as much as our abilities, are crucial to Christâs design to equip his body so that it works properly and âbuilds itself up in loveâ (Ephesians 4:16). Our weaknesses make us depend on one another in ways our strengths donât (1 Corinthians 12:21â26). Which means they are given to the church for the same reason they are given to us individually: so that the church may grow strong in faith (1 Corinthians 2:3â5) and love (1 Corinthians 13) â two qualities that uniquely manifest Jesusâs reality and power to the world (John 13:35). Donât Bury Your Weaknesses Someday, when our Master returns, he will ask us to give an account of the talents heâs entrusted to us. Some of those talents will be our weaknesses. We donât want to tell him we buried any of them. It may even be that the most valuable talent in our investment portfolio turns out to be a weakness. Since âit is required of stewards that they be found faithfulâ (1 Corinthians 4:2), we would be wise to examine how faithfully we are stewarding the talents of our weaknesses. So, how well are you investing the weaknesses youâve been given?