Good Works & Getting Into Heaven – Pastor Patrick Hines Reformed Christian Podcast

Posted on April 9, 2026 by Rich Moore

Good Works & Getting Into Heaven – Pastor Patrick Hines Reformed Christian Podcast

We are going to walk through this masterpiece of theology from the Westminster Confession of Faith – Chapter 16 – “Of Good Works”

Chapter 16. Of Good Works.

I. Good works are only such as God hath commanded in His holy Word,(a) and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intention.(b)
(a) Micah 6:8; Rom. 12:2; Heb. 13:21.
(b) Matt. 15:9; Isa. 29:13; I Pet. 1:18; Rom. 10:2; John 16:2; I Sam. 15:21, 22, 23.

II. These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith:(c) and by them believers manifest their thankfulness,(d) strengthen their assurance,(e) edify their brethren,(f) adorn the profession of the Gospel,(g) stop the mouths of the adversaries,(h) and glorify God,(i) whose workmanship they are, created in Christ Jesus thereunto;(k) that, having their fruit unto holiness, they may have the end, eternal life.(l)
(c) James 2:18, 22.
(d) Ps. 116:12, 13; I Pet. 2:9.
(e) I John 2:3, 5; II Pet. 1:5, 6, 7, 8, 9, 10.
(f) II Cor. 9:2; Matt. 5:16.
(g) Tit. 2:5, 9, 10, 11, 12; I Tim. 6:1.
(h) I Pet. 2:15.
(i) I Pet. 2:12; Phil. 1:11; John 15:8.
(k) Eph. 2:10.
(l) Rom. 6:22.

III. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ.(m) And that they may be enabled thereunto, besides the graces they have already received, there is required an actual influence of the same Holy Spirit, to work in them to will and to do of His good pleasure:(n) yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.(o)
(m) John 15:4, 5; Ezek. 36:26, 27.
(n) Phil. 2:13; Phil. 4:13; II Cor. 3:5.
(o) Phil. 2:12; Heb. 6:11, 12; II Pet. 1:3, 5, 10, 11; Isa. 64:7; II Tim. 1:6; Acts 26:6, 7; Jude ver. 20, 21.

IV. They, who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.(p)
(p) Luke 17:10; Neh. 13:22; Job 9:2, 3; Gal. 5:17.

V. We cannot, by our best works, merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins,(q) but when we have done all we can, we have done but our duty, and are unprofitable servants;(r) and because, as they are good, they proceed from His Spirit;(s) and as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of God’s judgment.(t)
(q) Rom. 3:20; Rom. 4:2, 4, 6; Eph. 2:8, 9; Tit. 3:5, 6, 7; Rom. 8:18; Ps. 16:2; Job 22:2, 3; Job 35:7, 8.
(r) Luke 17:10.
(s) Gal. 5:22, 23.
(t) Isa. 64:6; Gal. 5:17; Rom. 7:15, 18; Ps. 143:2; Ps. 130:3.

VI. Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in Him,(u) not as though they were in this life wholly unblamable and unreproveable in God’s sight;(w) but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.(x)
(u) Eph. 1:6; I Pet. 2:5; Exod. 28:38; Gen. 4:4 with Heb. 11:4.
(w) Job. 9:20; Ps. 143:2.
(x) Heb. 13:20, 21; II Cor. 8:12; Heb. 6:10; Matt. 25:21, 23.

VII. Works done by unregenerate men, although, for the matter of them, they may be things which God commands, and of good use both to themselves and others:(y) yet, because they proceed not from a heart purified by faith;(z) nor are done in a right manner according to the Word;(a) nor to a right end, the glory of God;(b) they are therefore sinful, and cannot please God, or make a man meet to receive grace from God.(c) And yet, their neglect of them is more sinful, and displeasing unto God.(d)
(y) II Kings 10:30, 31; I Kings 21:27, 29; Phil. 1:15, 16, 18.
(z) Gen. 4:5 with Heb. 11:4; Heb. 11:6.
(a) I Cor. 13:3; Isa. 1:12.
(b) Matt. 6:2, 5, 16.
(c) Hag. 2:14; Tit. 1:15; Amos 5:22, 23; Hosea 1:4; Rom. 9:16; Titus 3:5.
(d) Ps. 14:4; Ps. 36:3; Job 21:14, 15; Matt. 25:41, 42, 43, 45; Matt. 23:23.
Chapter

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Christian Oeconomie – Puritan William Perkins (1558 – 1602)

Posted on April 9, 2026 by Rich Moore

Christian Oeconomie – Puritan William Perkins (1558 – 1602)

  1. 00:00:00 Preface
  2. 00:12:18 Of Christian Oeconomie, and of the Family
  3. 00:13:11 Of the Household Service of God
  4. 00:21:02 Of Married Folks
  5. 00:28:59 Of the Contract
  6. 00:34:02 Of the Choice of Persons Fit for Marriage
  7. 01:17:00 Of Consent in the Contract
  8. 01:24:45 Of Rejection, or Refusal of the Contract
  9. 01:30:40 Of Marriage
  10. 01:44:35 Of the Duties of Married Persons
  11. 01:56:17 Of the Communion of Married Folkes, and of Due Benevolence
  12. 02:08:06 Of the Husband
  13. 02:14:40 Of the Wife
  14. 02:19:22 Of the Parent
  15. 02:30:59 Of the Son
  16. 02:37:03 Of the Master
  17. 02:41:00 Of the Servant
  18. 02:47:47 Of the Master of the Familie or Goodman of the House
  19. 02:57:33 Of the Mistress of the Familie, or Goodwife of the House

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William Perkins was born in 1558 to Thomas and Hannah Perkins in the village of Marston Jabbett, in Bulkington parish, Warwickshire. As a youth, he indulged in recklessness, profanity, and drunkenness. In 1577, he entered Christs College in Cambridge as a pensioner, suggesting that socially he nearly qualified as gentry. He earned a bachelors degree in 1581 and a masters degree in 1584.

While a student, Perkins experienced a powerful conversion that probably began when he overheard a woman in the street chide her naughty child by alluding to drunken Perkins. That incident so humiliated Perkins that he gave up his wicked ways and fled to Christ for salvation. He gave up the study of mathematics and his fascination with black magic and the occult, and took up theology.

Cambridge was the leading Puritan center of the day. Perkins formal training was Calvinism within a scholastic framework. The strict scholastic training at Cambridge was modified somewhat, however, by Peter Ramus’s influence. Ramism had won the support of the Puritans, due to its practicality. Ramus, a converted Roman Catholic, had reformed the arts curriculum by applying it to daily life. He proposed a method to simplify all academic subjects, offering a single logic for both dialectic and rhetoric to make them understandable and memorable. Chaderton first introduced Ramus’s Art of Logic to Cambridge students, particularly to Gabriel Harvey, a lecturer who used Ramus’s methods for reforming the arts of grammar, rhetoric, and logic.

Perkins’s training in Ramus’s method oriented him toward practical application rather than speculative theory, and gave him skills for becoming a popular preacher and theologian.

From 1584 until his death, Perkins served as lecturer, or preacher, at Great St. Andrews Church, Cambridge, a most influential pulpit across the street from Christs College. He also served as a fellow at Christs College from 1584 to 1595. Fellows were required to preach, lecture, and tutor students, acting as guides to learning as well as guardians of finances, morals, and manners.

Perkins died from kidney stone complications in 1602.

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God’s Song to Abortion Providers – Pastor Patrick Hines Sermon (Psalm 10)

Posted on March 25, 2026 by Rich Moore

God’s Song to Abortion Providers – Pastor Patrick Hines Sermon (Psalm 10)

[Psalm 10:1-18 NASB95] 1 Why do You stand afar off, O LORD? Why do You hide [Yourself] in times of trouble? 2 In pride the wicked hotly pursue the afflicted; Let them be caught in the plots which they have devised. 3 For the wicked boasts of his heart’s desire, And the greedy man curses [and] spurns the LORD. 4 The wicked, in the haughtiness of his countenance, does not seek [Him.] All his thoughts are, “There is no God.” 5 His ways prosper at all times; Your judgments are on high, out of his sight; As for all his adversaries, he snorts at them. 6 He says to himself, “I will not be moved; Throughout all generations I will not be in adversity.” 7 His mouth is full of curses and deceit and oppression; Under his tongue is mischief and wickedness. 8 He sits in the lurking places of the villages; In the hiding places he kills the innocent; His eyes stealthily watch for the unfortunate. 9 He lurks in a hiding place as a lion in his lair; He lurks to catch the afflicted; He catches the afflicted when he draws him into his net. 10 He crouches, he bows down, And the unfortunate fall by his mighty ones. 11 He says to himself, “God has forgotten; He has hidden His face; He will never see it.” 12 Arise, O LORD; O God, lift up Your hand. Do not forget the afflicted. 13 Why has the wicked spurned God? He has said to himself, “You will not require [it.]” 14 You have seen [it,] for You have beheld mischief and vexation to take it into Your hand. The unfortunate commits [himself] to You; You have been the helper of the orphan. 15 Break the arm of the wicked and the evildoer, Seek out his wickedness until You find none. 16 The LORD is King forever and ever; Nations have perished from His land. 17 O LORD, You have heard the desire of the humble; You will strengthen their heart, You will incline Your ear 18 To vindicate the orphan and the oppressed, So that man who is of the earth will no longer cause terror.

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Answering Arminianism’s “Big Three” Verses | Dr. James White – Pastor Patrick Hines Podcast

Posted on March 25, 2026 by Rich Moore

Answering Arminianism’s “Big Three” Verses | Dr. James White – Pastor Patrick Hines Podcast

These three verses are taken out of context so often by opponents of true, biblical Christianity, that I’d like to offer a response to them and display what they mean in their contexts.

Dr. James White’s excellent book: https://a.co/d/04O8YWWD – “The Potter’s Freedom: A Defense of the Reformation and a Rebuttal to Norman Geisler’s Chosen But Free”

This book has an entire chapter on “The Big Three.” Dr. Geisler’s consistent response to the long, detailed passages teaching unconditional election, definite atonement, and irresistible grace is to offer very shallow comments followed by citing one or all of these passages. In fact, I believe it was verified that when one looks at the sections of Geisler’s book “Chosen But Free: A Balanced View of God’s Sovereignty and Free Will” (https://a.co/d/0aF1J7zP), one or all of these passages is cited an average of once every four pages! In other words, their meaning is assumed, not demonstrated by exegesis. But what if they don’t mean what Geisler thinks they mean? Then his response to nearly every passage of God’s word contrary to his thesis goes up in smoke.

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The Roman Catholic Church is NOT True Christianity – Pastor Patrick Hines Reformed Christian Podcast shorts

Posted on February 23, 2026 by Rich Moore

The Roman Catholic Church is NOT True Christianity – Pastor Patrick Hines Reformed Christian Podcast shorts

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Why Roman Catholicism is a Threat Only to Itself – Pastor Patrick Hines Reformed Christian Podcast
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The Roman Catholic Church is NOT True Christianity – Pastor Patrick Hines Reformed Christian Podcast #shorts #christianshorts

Going through an excellent article in “Contending for the Faith” by Dr. Robert L Reymond. The article’s full title is: “Why the Roman Catholic Church is a Threat Only to Itself and a Non-Threat to Everyone Else.” Modern Romanist theology is a morass of contradictions and obfuscations that are nigh unto unintelligible. Yet, on this one point, Rome is very clear. This ought to make anyone considering being part of or staying in the Roman Catholic Church think twice before entrusting their soul to this odd group.

Dr. Reymond’s excellent book can be purchased here: https://a.co/d/0e6ZBEQs

Dr. Reymond’s other excellent book “The Reformation’s Conflict with Rome: Why it Must Continue!” can be purchased here: https://a.co/d/0ak9WVyY

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Justification by Faith Alone by Charles Hodge / Masterpiece of Biblical Theology – Rev Patrick Hines

Posted on February 11, 2026 by Rich Moore

Justification by Faith Alone by Charles Hodge / Masterpiece of Biblical Theology – Rev Patrick Hines

Going to read a few excerpts from Dr. Charles Hodge’s (1797-1878) excellent book “Justification by Faith Alone”: https://a.co/d/0e31B5dK

It is a well-written masterpiece of exegesis and sound biblical theology.

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Eleven Rules for Preparation to Suffer Afflictions – Puritan Jeremiah Burroughs

Posted on February 11, 2026 by Rich Moore


Eleven Rules for Preparation to Suffer Afflictions – Puritan Jeremiah Burroughs

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Jeremiah Burroughs (sometimes Burroughes; c. 1600 – London, November 13, 1646) was an English Congregationalist and a well-known Puritan preacher.

Burroughs studied at Emmanuel College, Cambridge, and was graduated M.A. in 1624,[1] but left the university because of non-conformity. He was assistant to Edmund Calamy at Bury St. Edmunds, and in 1631 became rector of Tivetshall, Norfolk. He was suspended for non-conformity in 1636 and soon afterward deprived, he went to Rotterdam (1637) and became “teacher” of the English church there. He returned to England in 1641 and served as preacher at Stepney and Cripplegate, London. He was a member of the Westminster Assembly and one of the few who opposed the Presbyterian majority. While one of the most distinguished of the English Independents, he was one of the most moderate, acting consistently in accordance with the motto on his study door (in Latin and Greek): “Opinionum varietas et opinantium unitas non sunt ασυστατα” (“Difference of belief and unity of believers are not inconsistent”).

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The Belgic Confession, Article 8, The Trinity – Pastor Patrick Hines Podcast

Posted on February 11, 2026 by Rich Moore

The Belgic Confession, Article 8, The Trinity – Pastor Patrick Hines Podcast

Article 8: The Trinity

In keeping with this truth and Word of God we believe in one God, who is one single essence, in whom there are three persons, really, truly, and eternally distinct according to their incommunicable properties—namely, Father, Son, and Holy Spirit. The Father is the cause, origin, and source of all things, visible as well as invisible. The Son is the Word, the Wisdom, and the image of the Father. The Holy Spirit is the eternal power and might, proceeding from the Father and the Son. Nevertheless, this distinction does not divide God into three, since Scripture teaches us that the Father, the Son, and the Holy Spirit each has a distinct subsistence distinguished by characteristics—yet in such a way that these three persons are only one God. It is evident then that the Father is not the Son and that the Son is not the Father, and that likewise the Holy Spirit is neither the Father nor the Son. Nevertheless, these persons,
thus distinct, are neither divided nor fused or mixed together. For the Father did not take on flesh, nor did the Spirit, but only the Son. The Father was never without the Son, nor without the Holy Spirit, since all these are equal from eternity, in one and the same essence. There is neither a first nor a last,
for all three are one in truth and power, in goodness and mercy.

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Posted on January 11, 2026 by Rich Moore

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An Exposition of the Epistle to the Hebrews, Volume 3 – Puritan John Owen and Edward Williams

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01 Hebrews 5:1 00:00:00
02 Hebrews 5:2 00:11:46
03 Hebrews 5:3 00:32:55
04 Hebrews 5:4 00:38:46
05 Hebrews 5:5 00:45:09
06 Hebrews 5:6 00:53:48
07 Hebrews 5:7 00:58:44
08 Hebrews 5:8 01:40:22
09 Hebrews 5:9 01:59:56
10 Hebrews 5:10 02:09:05
11 Hebrews 5:11 02:14:15
12 Hebrews 5:12-14 02:31:20
13 Hebrews 6:1-3 03:08:28
14 Hebrews 6:4-6 04:17:11
15 Hebrews 6:7-8 04:46:57
16 Hebrews 6:9-12 05:43:49
17 Hebrews 6:13-16 07:07:04
18 Hebrews 6:17-20 07:35:43
19 Hebrews 7:1-3 08:11:57
20 Hebrews 7:4-5 09:08:35
21 Hebrews 7:6-10 09:28:14
22 Hebrews 7:11 09:50:51

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John Owen – (1616-1683), Congregational theologian
Born at Stadhampton, Oxfordshire, Owen was educated at Queen’s College, Oxford, where he studied classics and theology and was ordained. Because of the “high-church” innovations introduced by Archbishop William Laud, he left the university to be a chaplain to the family of a noble lord. His first parish was at Fordham in Essex, to which he went while the nation was involved in civil war. Here he became convinced that the Congregational way was the scriptural form of church government. In his next charge, the parish of Coggeshall. in Essex, he acted both as the pastor of a gathered church and as the minister of the parish. This was possible because the parliament, at war with the king, had removed bishops.

Oliver Cromwell liked Owen and took him as his chaplain on his expeditions both to Ireland and Scotland (1649-1651). Owen’s fame was at its height from 1651 to 1660 when he played a prominent part in the religious, political, and academic life of the nation. Appointed dean of Christ Church, Oxford, in 1651, he became also vice-chancellor of the university in 1652, a post he held for five years with great distinction and with a marked impartiality not often found in Puritan divines.

His numerous works include The Display of Arminianism (1642); Eshcol, or Rules of Direction for the Walking of the Saints in Fellowship (1648), an exposition of Congregational principles; Saius Electorum, Sanguis Jesu (1648), another anti-Arminian polemic.

An Exposition of the Epistle to the Hebrews, Volume 3
John Owen (1616 – 1683) and Edward Williams (1750 – 1813)

It is hardly needful to observe, that it is the incumbent duty of every faithful abridger, as well as a faithful translator, to adhere scrupulously to the sense of his author, except the reason to the contrary be universally obvious, nor even then without apprizing the reader of it. This is what I have endeavored throughout to pay the strictest regard to. The reader of the ensuing pages will find in them the genuine thoughts and sentiments of Dr. Owen, to the best of my knowledge, and no other. Sometimes, indeed, the abridger thought it absolutely necessary, in discharging his duty to his readers, to exchange an expression, or to alter a phraseology, for others that appear now more expressive, or better understood. And now and then he has taken the liberty, for a similar reason, of inserting an expressive or animating epithet, justified by the connexion; or turned a sentence merely declarative into an awakening interrogation. Some may think that these liberties are after all too seldom used, while others are ready to entertain a jealousy, when they apprehend that any freedom is taken with an author whom they so much revere. To please all is impossible, while men’s ideas of propriety and utility are so various; and, therefore, to attempt it would be a fruitless toil, the offspring of folly, and the parent of disappointment. Suffice it to say, that in the present undertaking the Editor has proposed as the end, the greatest and most general good, and with dependance on the head of all gifts and graces, the blessed and adorable Person, whose glory in the salvation of his people is the sublime and delightful subject of these volumes, he has pursued that end according to the best of his judgment. And he cannot help indulging a pleasing hope, that the cause of truth, the profitable knowledge of God our Savior, the edification of believers, and the increase of fervent love among brethren, will be promoted by the present attempt. – Summary by Editor’s Preface

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A Discourse on Prayer – John Bunyan (1628 – 1688) Full Christian Audio Book

Posted on December 12, 2025 by Rich Moore

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Part 2 24:04
Part 3 51:07
Part 4 01:14:32

A Discourse on Prayer – John Bunyan (1628 – 1688) Full Christian Audio Book

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I will pray with the Spirit, and I will pray with the Understanding also: or a discourse touching prayer from 1 Corinthians 14:15.

Wherein is briefly discovered,

  1. What prayer is.
  2. What it is to pray with the Spirit.
  3. What it is to pray with the Spirit, and with the Understanding also.

But, we know not what we should pray for as we ought; only the Spirit helpeth our infirmities, Romans 8:26 – Summary by Adapted from Title Page

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John Bunyan – (1628-1688), Puritan author

John Bunyan had very little schooling. He followed his father in the tinker’s trade, and he served in the parliamentary army from1644 to 1647. Bunyan married in 1649 and lived in Elstow until 1655, when his wife died. He then moved to Bedford, and married again in 1659. John Bunyan was received into the Baptist church in Bedford by immersion in 1653.

In 1655, Bunyan became a deacon and began preaching, with marked success from the start. In 1658 he was indicted for preaching without a license. The authorities were fairly tolerant of him for a while, and he did not suffer imprisonment until November of 1660, when he was taken to the county jail in Silver Street, Bedford, and there confined (with the exception of a few weeks in 1666) for 12 years until January 1672. Bunyan afterward became pastor of the Bedford church. In March of 1675 he was again imprisoned for preaching publicly without a license, this time being held in the Bedford town jail. In just six months this time he was freed, (no doubt the authorities were growing weary of providing Bunyan with free shelter and food) and he was not bothered again by the authorities.

John Bunyan wrote The Pilgrim’s Progress in two parts, of which the first appeared at London in 1678,which he had begun during his imprisonment in 1676. The second part appeared in 1684. The earliest edition in which the two parts were combined in one volume came out in 1728. A third part falsely attributed to Bunyan appeared in 1693. The Pilgrim’s Progress is the most successful allegory ever written, and like the Bible has been extensively translated into other languages.

John Bunyan wrote many other books, including one which discussed his inner life and reveals his preparation for his appointed work is Grace Abounding to the Chief of Sinners (1666). Bunyan became a popular preacher as well as a very voluminous author, though most of his works consist of expanded sermons. In theology he was a Puritan, but not a partisan. He was no scholar, except of the English Bible, but that he knew thoroughly. He also drew much influence from Martin Luther’s Commentary on the Epistle to the Galatians.

Some time before his final release from prison Bunyan became involved in a controversy with two theologians of his day: Kiffin and Paul. In 1673 he published his Differences in Judgement about Water-Baptism no Bar to Communion, in which he took the ground that “the Church of Christ hath not warrant to keep out of the communion the Christian that is discovered to be a visible saint of the word, the Christian that walketh according to his own light with God.” While he agreed as a Baptist that water baptism was God’s ordinance, he refused to make “an idol of it,” and he disagreed with those who would dis-fellowship from Christians who did not adhere to water baptism

Kiffin and Paul published a rejoinder in Serious Reflections (London, 1673), in which they set forth the argument in favor of the restriction of the Lord’s Supper to baptized believers. The controversy resulted in the Particular (Calvinistic) Baptists leaving the question of communion with the unbaptized open. Bunyan’s church permitted pedobaptists (those who baptize children, such as the Calvinistic Presbyterian Church) to fellowship and eventually, Bunyan’s church even became a pedobaptist church.

On a trip to London, John Bunyan caught a severe cold, and he died at the house of a friend at Snow Hill on August 31, 1688. His grave lies in the cemetery at Bunhill Fields in London.

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