It is not only conservatives who have noticed progressive hypocrisy. For years, European and American governments reflexively chanted the slogan “never again” and declared to the world that they would never let genocide of any sort or anti-Semitism go unchecked. But in the third decade of the 21st century, not even a century after the Final Solution and the mass murder of Jews, Western governments have sat idly by while Xi Jinping and China’s communist government set up what the Human Rights Foundation noted were very literally concentration camps in western China for the purpose of so-called reeducating Uyghurs.

In November, the municipal government of San Francisco, Calif., took to the streets to clean up the filthy mess that the city had become over the last half decade. Homeless men and women were shunted into shelters and syringes and human excrement were removed from the streets, but not for a visit from the president of the United States, or the British monarch, or for another major Western leader, but instead for the Chinese dictator Xi Jinping. This is the man who has spent the better part of a half-decade openly engaging in genocide against Muslim Uyghurs in western China.
A week earlier a Jewish man had been clubbed to death by a pro-Hamas demonstrator in Thousand Oaks, Calif. Far from being isolated and disconnected events, San Francisco’s welcome of Xi Jinping and the death of a Jewish man on the streets of a California city are directly tied together. They are both evidence of the absolute hypocrisy of the Western world.
For years the slogan “never again” has been trotted out by progressives to ensure that the legacy of the Holocaust was remembered and that outright genocide and anti-Semitism would be finally removed from Western society.
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We would do well to model our ministry after these men. They were men of integrity. They saw their calling as one of dignity and worth. They loved the church because Christ loved it. 

The sermon was the minister’s attempt through reason to encourage faith as it affected this life and the next. They were committed to a style that was plain but not dull. Each minister was pledged by his own creed to use a balance of doctrine and practice, faithfully devoted to the exposition of the Word of Scripture, and understood by all. Every Puritan sermon began with a definite Biblical text. Once a text was selected, the preacher’s immediate duty was to clarify it in all possible ways. Thus the lengthy Puritan sermon had a structure of its own. It had a triple division into Doctrine, Reason, and Use. In contrast to the sermons of the Anglican divines such as Andrewes and Donne which were weighted down with classical quotations, the sermons of the Puritans were restricted almost entirely to Biblical citations because evangelical teaching was the first aim of the sermon. They did, however, refer to a Luther, a Calvin, or even each other on occasion, in addition to citing several of the church fathers, such as Jerome or Bernard.
Each sermon was an attempt to identify from the text an axiom of theology and to discuss its practical applications. In procedure, the text was taken apart by the method of analysis into its component parts and usually set out again as a proposition. After the logical analysis of the passage, the practical appeal was made by the pastor who attempted to make the Bible applicable to real life.
In defining the process, Horton Davies observes, “The doctrines had to be explained to the congregation and their contraries refuted. The second division of the sermon was a logical defense of the assumptions of the first section. It was insisted that apparent contradictions were to be reconciled, and that little time was to be spent in answering trivial objections or mere cavillings. The third section intended to drive home the practical advantages of belief in the particular teachings and concluded with encouragements.”
Richard Baxter affirmed this tradition by stating, “The preacher’s aim should be first to convince the understanding and then to engage the heart. Light first, then heat. Begin with a careful opening of the text, then proceed to the clearance of possible difficulties or objections; next, to a statement of uses; and lastly to a fervent appeal for acceptance by conscience and heart.”
While being masters of divinity, the Puritans were also masters of practical divinity. To these men of the Word, there was no doctrine that could not be practice. To them, all that was practiced had to be founded on sound doctrine.
Lastly, Puritan preaching was bold preaching. The Puritan preacher was not afraid to let the preaching of the Word of God offend sinners. As Samuel Hieron said in his Preacher’s Plea, in 1629, “As men love nothing more than their sins, so they loathe nothing more than the discovery thereof.” The Puritans realized that there would always be a violent reaction to bold preaching, but that it was absolutely necessary.
To re-quote Baxter, “You cannot break men’s hearts by jesting with them, or telling them a smooth tale, or pronouncing a gaudy oration. Men will not cast away their dearest pleasures at the drowsy request of one that seemeth not to mean as he speaks or to care much whether his request be granted or not. If you say that the work is God’s, and He may do it by the weakest means, I answer, it is true, He may do so; buy yet His ordinary way is to work by means, and not only to make the matter that is preached, but also the manner of preaching instrumental to our work.”
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A generation that refuses to apply the political implications of the Gospel to their society will be a generation that quickly watches their nation return to its pagan roots. It’s not a coincidence that we are seeing this happen in our day, because many people have forgotten just how the Gospel affected change in the West. 

For the last two years, more travesties of eisegesis and doctrinal cowardice have been on display than I have ever seen in my life. It reminds me of the Robin Hood movie, Prince of Thieves, where the wealthy Church bishop kowtows before the corrupt Sheriff of Nottingham. That Bishop cared more about his position than what was right, and what was true and just. This has been true of the Church too often in history, especially when it has had access to large amounts of temporal wealth.
Such is the natural cycle of civilisations, and organisations, times of ease make people soft, and then when hard times come, we must relearn the skills that previous generations used to build the structures which helped our society flourish. This is a cycle that it appears humanity is not able to escape. In times like this, people often reduce what they are willing to speak out for because speaking out costs so much.
One of the most ignorant things people say today is that the Church should not be political, it should just preach the Gospel. This statement shows a complete ignorance of some of the many political applications and implications of the Gospel. So, what I want to do in this piece is highlight just some of those implications. But first, we need to define the Gospel, the message of salvation.
Paul tells us in 1 Corinthians 15:1-11:
“Now I would remind you, brothers, of the Gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. Whether then it was I or they, so we preach and so you believed.”
Paul breaks down the Gospel for us into its most basic tenets in this passage:

Christ died, to take the punishment for our sins that we deserved;
Just as the Bible prophesied that he would [ for e.g. Isaiah 52-53, Psalm 22, etc.);
That he was dead three days, showing he truly was dead;
He rose from the grave, proving he was God, defeating death and achieving the eternal salvation of all who trust in him;
This Gospel is powerful, changing people through the grace of God, which is not without effect.

The Gospel at its core is the message of salvation that Jesus achieved for all those who would believe in him. We could expand greatly on these Gospel foundations, as Paul does in Romans 1-8, but for now, we have scripturally defined the core message of the Gospel: forgiveness for sins for those who trust in the Lord who died for their sins.
The implications for personal salvation are immediately obvious. You must place your trust in Jesus. He is the only one who has defeated sin. But this message also has far-reaching implications for every aspect of our lives, including politics, and we shall examine them now.
Christ is Lord
The Gospel tells us that Jesus Christ is the Messiah, the Lord of lords. He is the King of kings. This means that no other man, or woman, no other human ruler is the true Lord. Whether Emperors, or Caesars, or Kings, Presidents, or Prime Ministers, all human leaders must recognize that they will have to give an account to the King of kings,
“Of the increase of his government and of peace, there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this.” (Isaiah 9:7)
“Now, therefore, O kings, be wise; be warned, O rulers of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.” (Psalm 2:10-12)
God has instituted human rulers and they have the authority to rule and make decrees in this life. But their decrees must be consistent with the will of the King of kings. “Woe to those who decree iniquitous decrees, and the writers who keep writing oppression…” (Isaiah 10:1). The West is a rule of law civilisation, that is the concept that there is a higher law that all human laws should submit to and be consistent with, and all rulers should be judged by. The source of our highest law is the King of kings, and this concept has embedded itself in our rule of law society.
He is the Creator
God has authority over all, and rules over all because he is the creator of all things. Nothing exists except by his will. All things that were made, were made by the Father, through the Son. This is why God has the power and authority to defeat death and the devil, because he is the author of life. Jesus was able to rise from the dead because he is the Lord of lords and the source of all that exists, death cannot keep him down. His humanity is real and genuine, but it is united with the divine in the mystery of Jesus’ incarnation as the God-man. The eternal nature of the Son concealed in the flesh of a human being.
Because God is the source of all life, this means he knows what is best for all of life, and this includes how we should structure and maintain our societies. When Jesus preached a powerful message that drove away many of his followers he turned to the twelve disciples and asked them this:
“After this many of his disciples turned back and no longer walked with him. So Jesus said to the twelve, “Do you want to go away as well?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.” (John 6:66-69)
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