The first major persecution of Christians occurred in 67 AD under Emperor Nero. After reigning for five years with relative stability, Nero descended into extreme cruelty and allegedly ordered the burning of Rome in 64 AD. While the city burned for nine days, Nero's callous behavior, including playing his harp and singing, led to severe public condemnation.

Facing intense public anger, Nero sought to deflect blame and indulge his sadistic nature by falsely accusing the Christians of starting the fire. This act of scapegoating triggered the first general persecution of Christians throughout the Roman Empire. Nero devised exceptionally cruel punishments, including sewing Christians in animal skins to be torn apart by dogs and burning them alive as human torches in his gardens.

Despite the widespread barbarity that even evoked pity from some Romans, the persecution "rather increased than diminished the spirit of Christianity." This period saw the martyrdom of key figures like St. Paul and St. Peter, along with others such as Erastus, Aristarchus, Trophimus, Joseph Barsabas, and Ananias. Nero's motivations were to excuse himself from blame for the fire and to satisfy his desire for inflicting horrific torments on the Christians. This initial persecution, while causing immense suffering, is portrayed as a pivotal moment that paradoxically strengthened the early Christian movement.

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The Reformed theological concept of Jesus Christ as the Last Adam centers on the contrast between him and Adam, the first federal head of humanity. Adam's disobedience under the Covenant of Works brought sin, death, and a corrupted nature to all his descendants. This failure left humanity in a state of condemnation and inability to please God.

Jesus Christ, as the Last Adam and the new federal head for believers, entered redemptive history to counteract Adam's disastrous legacy. Through his perfect obedience to God's law (active obedience) and his sacrificial death on the cross (passive obedience), Jesus accomplished the righteousness Adam failed to maintain and bore the penalty for sin. His resurrection confirmed his victory over sin and death.

Under the Covenant of Grace, which contrasts with the broken Covenant of Works, believers are united with Christ by faith. Christ's righteousness is imputed to them, reversing the imputation of Adam's guilt. This transfer of headship from Adam to Christ signifies a new standing before God, based not on human effort but on divine mercy through Jesus.

Understanding Jesus as the Last Adam provides believers with assurance of forgiveness and a new identity in Christ. It motivates them towards holy living, fosters confidence in prayer, and offers hope in the face of trials and the anticipation of future glory. This doctrine is foundational to Reformed theology, highlighting God's gracious initiative in providing salvation through Jesus Christ, the perfect representative who succeeded where the first Adam failed.

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The early American foreign missions movement began with the haystack prayer meeting in 1806, where students resolved to become missionaries, leading to the formation of the American Board of Commissioners for Foreign Missions in 1810. Adoniram and Ann Judson were among the first missionaries sent by the Board. However, during their voyage in 1812, their views on baptism changed, leading to their rebaptism and the severing of their connection with the American Board. This event spurred the formation of the Baptist Missionary Union to support them.

The Judsons established their mission in Burma in 1813. In 1824, the outbreak of war between the British and the Burmese led to their arrest and imprisonment in Ava. Suspected of being English spies due to financial dealings, they endured harsh conditions in the "death prison" and later in Oung-pen-la, including fetters, lack of shelter and food, and disease.

Ann Judson displayed extraordinary courage and resilience during this time. She tirelessly advocated for her husband and the other prisoners, providing them with food and necessities, negotiating with Burmese authorities, and even bribing officials. Her persistent efforts are credited with contributing to their survival and eventual release after nearly two years of captivity, following the signing of a peace treaty. Her account of their ordeal highlighted the immense suffering faced by early missionaries.

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After the fall of Adam, humanity underwent a radical transformation, perishing in Adam and losing its original excellence. This transgression resulted in estrangement from God, subjecting humanity to God's curse and the condemnation of conscience. Consequently, the natural world, once a means to know God, became obscured, and human minds and senses were corrupted, hindering a true perception of God. As Paul stated, the world did not know God through wisdom.

Therefore, knowledge of God the Creator alone became insufficient for salvation. The sources emphatically state that apart from the Mediator, Jesus Christ, no saving knowledge of God exists after the fall. Christ himself defined eternal life as knowing the Father and Jesus Christ whom He has sent. He is presented as the sole door to salvation.

Even in the Old Covenant, God never showed favor nor gave hope of grace apart from the Mediator. The sacrifices of the law pointed to Christ's atonement, and the blessed state of the church was founded on Him. Prophecies concerning the Davidic kingdom consistently anticipated the coming Messiah as the source of deliverance and salvation. The faith and hope of believers in the Old Testament were directed towards this promise.

Ultimately, faith in God is now inextricably linked to faith in Christ. Christ commanded belief in Himself as a pathway to believing in God. God's majesty is too lofty for fallen humanity to approach directly without the Mediator. As John stated, whoever does not have the Son does not have the Father. Thus, Christ as Mediator is absolutely essential for fallen humanity to know God as a gracious Father and to attain salvation.

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The persecution of Protestants in the South of France, particularly in Nismes, intensified significantly following the restoration of the Bourbon monarchy in 1814. This period saw a resurgence of deep-seated Catholic intolerance after a period of relative calm under Napoleon. The return of the monarchy emboldened Catholic zealots who sought to re-establish Catholic dominance and viewed Protestants with suspicion and hostility, accusing them of disloyalty and Bonapartism.

This resurgence manifested in widespread violence, including massacres, assassinations, and brutal attacks on Protestant individuals and families. Protestant homes and businesses were systematically pillaged and destroyed, leading to significant economic hardship and displacement. Women faced particularly cruel treatment, including public humiliation and physical abuse.

Local authorities often failed to protect Protestants, with some even showing complicity with the persecutors through inaction or tacit support. The inflammatory propaganda spread through publications like the Journal du Gard further fueled the violence and justified the persecution.

Despite the intense suffering, the Protestant community showed resilience. Some individuals, like General La Garde, bravely attempted to intervene and protect them, even at the cost of his life. Foreign intervention, primarily from Britain, raised international awareness and put some pressure on the French government, leading to a temporary decrease in overt violence. Ultimately, facing extermination, the Protestants of Nismes resolved to defend themselves, which finally caused their persecutors to hesitate. The consequences of this period were long-lasting, fostering deep mistrust and division within the community.

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Jonathan Edwards argues that being fluent, fervent, and abundant in talking about religious matters is not a definitive sign of genuine spiritual grace. While some might see it as strong evidence of conversion, Edwards considers this a superficial judgment not supported by Scripture. He asserts that the Bible provides no rule for judging spiritual state based solely on talkativeness.

Edwards explains that abundant religious talk can arise from both "good" and "bad" causes. It may stem from a heart full of holy affections, but it can also originate from strong religious feelings that are not truly gracious. The very nature of strong emotions, regardless of their spiritual validity, tends to lead to increased and fervent speech. Therefore, the volume and passion of religious talk only indicate the intensity of feeling, not necessarily its genuineness.

Furthermore, Edwards notes that false affections are often more openly declared than true ones due to a desire for "show and observation," like the Pharisees. He uses scriptural analogies to illustrate the emptiness of mere verbal religion, comparing it to a tree with many leaves but little fruit and clouds without water. These images represent outward display without corresponding inner piety or practical results in one's life. In conclusion, Edwards cautions against judging spiritual state based solely on talkativeness, emphasizing the importance of looking beyond outward expressions to the deeper realities of the heart and the fruits of one's faith.

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John Wesley's leadership and organizational skills were central to the rise of the Methodist movement. His early formation included a strong religious upbringing by his parents and involvement in the Holy Club at Oxford. A significant spiritual turning point occurred through his encounter with Luther's writings and the profound faith of the Moravian brethren.

Wesley's powerful preaching drew large crowds, but it was his systematic approach to organization that solidified the movement. The name "Methodist" itself arose from his "particular organizing power and ingenious methods". He established structured fellowships and held annual conferences to manage the growing number of followers. Wesley personally oversaw the movement and ensured the development of preachers and teachers, even preparing educational materials himself.

The early Methodist movement faced severe opposition, including mob violence and slander, which the Wesleys met with remarkable courage. Despite these challenges, Wesley's tireless travel and preaching across England led to a significant religious awakening, particularly among the humbler classes. His dedication to spreading knowledge and fostering Christian living had a lasting impact, extending beyond England to America and Europe. Wesley's disciplined lifestyle contributed to his sustained vigor into old age, allowing him to continue his extensive ministry. His organizational genius laid the foundation for the Methodist Church, leaving a profound legacy of spiritual renewal and outreach.

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Charles Spurgeon's sermon "Baptized into Jesus Christ" presents baptism as a profound ordinance signifying a believer's union with Christ in His death, burial, and resurrection. It encompasses two vital aspects: representative union and realized union.

In representative union, baptism declares that when Christ died and was buried, He acted as our Substitute and Surety. He took our sins upon Himself, suffered in our place, and offered a sacrifice for our justification. Believers, through baptism, publicly accept Christ's death and burial as being for them, acknowledging His substitutionary atonement as the foundation of their salvation. This is a matter of fundamental faith, embracing the concepts of suretyship and vicarious sacrifice.

Beyond this creedal aspect, baptism also signifies realized union, a personal and experiential identification with Christ's death and resurrection. It acknowledges the believer's own spiritual death to sin in Christ. Just as Christ died and was buried, so too are believers considered to have died in Him, necessitating a symbolic burial through baptism. This union with Christ's death has a transformative effect, leading to a hatred for sin and a turning away from the old, sinful way of life.

The burial with Christ in baptism is not the end but looks forward to the resurrection. Just as Christ was raised to new life, believers are called to walk in newness of life, empowered by the Holy Spirit. This new life should be characterized by holiness, righteousness, and joy, contrasting sharply with the former life of sin. Baptism thus becomes a public declaration of being dead to the world and alive to God. This understanding should practically impact a believer's conduct, leading to a life that reflects their new identity in Christ, marked by a rejection of sin and a pursuit of holiness.

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John Bunyan, born in Elstow, England, in the same year the Pilgrims landed at Plymouth, was a tinker with a deeply introspective nature. His early life was marked by intense spiritual struggles and repentance for seemingly minor youthful activities. A profound moment occurred when he heard a voice questioning his eternal destiny, and later, overhearing a conversation about the new birth sparked a desire for deeper faith. His experiences in the parliamentary army furthered his serious contemplation.

Bunyan joined the Baptist community and became a leading preacher, which led to his arrest for unlicensed preaching. During his imprisonment, particularly a shorter one, he penned his most famous work, "Pilgrim's Progress." This allegory is a direct reflection of his own spiritual journey, depicting his personal battles with sin, doubt, and the pursuit of salvation. The characters and settings were often inspired by his own experiences and observations of the world around him.

Initially, "Pilgrim's Progress" faced criticism from some Puritan friends who considered it too worldly. However, due to a scarcity of reading material and the book's profound spiritual insights conveyed in relatable language, it quickly gained popularity among Puritans. Over time, its literary merit was also recognized, and it became regarded as a cornerstone of English literature.

In his later life, Bunyan became a venerated pastor and preacher, widely respected within non-conformist circles. His enduring legacy lies in the profound impact of "Pilgrim's Progress," which continues to be considered a highly influential work, second only to the Bible for many. Its allegorical portrayal of the individual's spiritual journey in simple language resonates across generations, establishing Bunyan as a significant figure in both religious and literary history.

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Psalm 10 expresses the psalmist's distress over the seeming distance of God and the prevalence of wickedness, particularly the persecution of the poor by the proud. The psalmist initially complains that God stands afar off during times of trouble, though this perceived absence might stem from a lack of faith and a focus on outward appearances.

The wicked are characterized by their extreme pride, which is the root of their oppressive actions. This pride manifests in boasting, contradicting God's judgment, ignoring God in their thoughts, despising divine law, and setting themselves up for continued prosperity. Driven by pride and greed, they act as cruel persecutors, using malicious words, deceit, cunning plots, and even violence against the vulnerable. Their fundamental belief is that God has forgotten and will not hold them accountable, revealing a deep impiety.

In response to this wickedness, the psalmist turns to prayer, imploring God to arise, manifest His power, remember the afflicted, and break the arm of the wicked. His hope is grounded in several convictions: the affront the wicked pose to God's own glory, God's certain awareness of their actions, the dependence of the oppressed upon God, God's eternal kingship and justice, and past instances of divine intervention. The psalmist believes that God prepares the hearts of His people for prayer and will ultimately bring justice, defend the oppressed, and put an end to the reign of the wicked.

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