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.
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.
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.
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”).
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.
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
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.
Sensuality Biblically Defined – Pastor Patrick Hines Sermon #shorts #christianshorts #christian #sin
19 Now the deeds of the flesh are evident, which are: sexual immorality, impurity, indecent behavior, 20 idolatry, witchcraft, hostilities, strife, jealousy, outbursts of anger, selfish ambition, dissensions, factions, 21 envy, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. (Galatians 5:19-21 NASB20)
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Of Temptation – Puritan John Owen (Full Reformed Christian Audio Book)
00 Prefatory note by the editor—To the Reader
01 09:17 The words of the text, that are the foundation of the ensuing discourse—The occasion of the words, with their dependence…
02 23:45 What it is to “enter into temptation”—Not barely being tempted—Not to be conquered by it—To fall into it…
03 35:45 The doctrine—Grounds of it; our Saviour’s direction in this case—His promise of preservation—Issues of men entering into temptation…
04 01:22:45 Particular cases proposed to consideration—The first, its resolution in sundry particulars—Several discoveries of the state of a soul entering into temptation.
05 01:38:00 The second case proposed, or inquiries resolved—What are the best directions to prevent entering into temptation—Those directions laid down—The directions given by our Saviour: “Watch and pray”…
06 01:50:07 Of watching that we enter not into temptation—The nature and efficacy of that duty…
07 02:01:13 Several acts of watchfulness against temptation proposed—Watch the heart—What it is to be watched in and about—Of the snares lying in men’s natural tempers—Of peculiar lusts…
08 02:19:17 The last general direction, Rev. iii. 10: Watch against temptation by constant “keeping the word of Christ’s patience”—What that word is—How it is kept—How the keeping of it will keep us from the “hour of temptation.”
09 02:52:27 General exhortation to the duty prescribed.
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. In practice, this meant that the parishes could go their own way in worship and organization.
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. This led him also to disagreement, even with Cromwell, over the latter’s assumption of the protectorship. Owen retained his deanery until 1659. Shortly after the Restoration of the monarchy in 1660, he moved to London, where he was active in preaching and writing until his death. He declined invitations to the ministry in Boston (1663) and the presidency of Harvard (1670) and chided New England Congregationalists for intolerance. He turned aside also from high preferment when his influence was acknowledged by governmental attempts to persuade him to relinquish Nonconformity in favor of the established church.
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; Diatriba de Divina Justitia (1658), an attack on Socinianism; Of the Divine Original Authority of the Scriptures (1659); Theologoumena Pantodapa (1661), a history from creation to Reformation; Animadversions to Fiat Lux (1662), replying to a Roman Catholic treatise; Doctrine of Justification by Faith (1677); and Exercitationes on the Epistle to the Hebrews (1668-1684).
Christian Sermons and Audio Books 
Eleven Rules for Preparation to Suffer Afflictions – Puritan Jeremiah Burroughs
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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