Cuthbert Symson was a zealous deacon in a Protestant congregation, deeply committed to his faith and protecting his community from "popery" and persecution. His religious conviction was the foundation of his actions.

He was arrested in December 1557 and taken to the Tower of London. The authorities, including the constable and recorder, repeatedly demanded the names of others attending the "English service." Symson's resistance began immediately with his steadfast refusal to disclose this information.

When he refused to cooperate, the persecution escalated dramatically to brutal torture. Symson was subjected to the rack of iron multiple times, including one three-hour session. He also suffered a unique torment where his forefingers were bound together with an arrow drawn between them until it broke and drew blood. Bishop Bonner noted Symson had been racked "Thrice in one day" and felt "sorrow" in Bonner's house, yet marveled that his patience was never "broken."

Despite this extreme suffering, Symson maintained his unwavering resistance, consistently replying that he would say nothing more. His own account, written during or after his torment, is striking for its lack of malice or complaint. Instead, it concludes with profound expressions of faith, praise to God, forgiveness of his sins, and forgiveness of all the world, leaving it in the "hope of a joyful resurrection." He was encouraged by a vision of a "glorified form" before his condemnation, further illustrating the strength drawn from his faith.

Ultimately, his resistance, rooted in his faith, led to his condemnation alongside two others, Mr. Hugh Foxe and John Devinish, for rejecting "papistical articles." They suffered together in Smithfield on March 28, 1558, their death serving, according to the source, to glorify God and confirm other believers. Symson's experience powerfully demonstrates how his deep faith enabled him to resist brutal persecution with extraordinary patience and forgiveness.

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Based on Charles Haddon Spurgeon's sermon "An Immovable Foundation," delivered on May 13, 1866, from Psalm 11:3, righteous individuals face challenges to both spiritual and temporal foundations. Spurgeon examines the question "If the foundation be destroyed, what can the righteous do?" first in a hypothetical sense regarding spiritual truths that are, in reality, unshakeable, and second in a real sense concerning temporal things that can be removed or shaken.

The spiritual foundations laid by God in Zion are presented as incapable of being destroyed. These include the Foundation-Book (the Bible), the Foundation-Doctrine (justification by faith), the Foundation-Fact (Christ's substitutionary atonement), the Foundation-Work (the work of grace in the soul), and the Foundation-Hope (heaven and eternal life). Steadfastness concerning these comes from a deep conviction that they are absolutely essential and cannot be removed; giving them up would lead to utter despair and ruin. Believers maintain steadfastness by clinging unwaveringly to these truths, which form the core of their spiritual life and hope.

In contrast, temporal foundations such as civil government, commerce, personal wealth, and human trust can be removed. When these are challenged, the righteous are better equipped than the world to respond. Steadfastness in these times is demonstrated through practical faith: bearing difficulties with holy equanimity, hoping for the best cheerfully, always doing what is right even at personal cost, helping others in common calamity, trusting in God's control for a positive outcome, and finding deeper communion with Christ through suffering.

The sermon emphasizes that while the righteous would be helpless if the spiritual foundations could fail, their faith rooted in these immovable truths enables them to navigate temporal chaos with resilience, integrity, and hope, demonstrating the superiority of their faith.

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John Rough, a pious martyr from Scotland, entered the order of Black Friars at Stirling at the young age of seventeen. His unusual motivation for this was an act of revenge against friends who had prevented him from receiving an inheritance. He remained a Black Friar for sixteen years.

Later, Lord Hamilton, the Earl of Arran, took a liking to Rough. With the help of the archbishop of St. Andrew's, Rough was released from his monastic vows and became the Earl's chaplain. During this year, he experienced a spiritual awakening, gaining a "saving knowledge of the truth." This led the Earl to send him to preach in Ayr for four years.

Finding danger in Scotland due to the religious climate, Rough moved to England, seeking "Gospel freedom." Under the Duke of Somerset, he received a salary and authorization to preach in various northern locations, including Carlisle, Berwick, and Newcastle, where he married. He later held a benefice at Hull.

Upon the death of King Edward VI, a "tide of persecution" began. Rough and his wife were forced to flee to Friesland, where they supported themselves by knitting hose and caps. Returning to England to procure yarn for his business, Rough joined a secret society of the faithful in London, becoming their minister.

He was arrested with others at the Saracen's Head in Islington, informed on by a member named Taylor. Brought before the Council and later Bishop Bonner, Rough faced charges for being a married priest and rejecting the Latin service. During his examination, despite having saved Dr. Watson's life previously, Watson accused him. Rough criticized the Pope, which enraged Bonner, who physically assaulted him by tearing his beard. Rough was quickly degraded, condemned, and ordered by Bonner to be burned the following morning.

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The Hebrew word עָנָו (ʿānāw) derives from a root meaning "bowed" or "crouching." This foundational sense manifests in two primary meanings: an internal disposition of humility, meekness, or lowliness, and an external state of affliction, poverty, neediness, or oppression.

The term is closely related to and often intertwined with the word עָנִי (ʿānî). The sources indicate a significant connection, noting they "shew confusion" and are "not fundamentally different from it." They are sometimes considered a "pair of terms" with overlapping meanings of being poor, afflicted, or humble. Evidence for this close link includes their frequent alternation in the Kethiv (written) and Qere (read) readings of the Masoretic Text. Some scholars even suggest the plural form עֲנָוִים might have originally been a plural of עָנִי.

Context helps determine the dominant nuance. The sense of humility is seen in the singular description of Moses as exceptionally עָנָו (Numbers 12:3) and in contexts describing a pious, humble mind before God. The meaning of affliction or poverty is prominent when referring to the poor, weak, or oppressed, such as "the humble/afflicted of the earth." Often, עָנָו carries a combined notion of both being afflicted and possessing a humble, pious mind. The Septuagint reflects this by translating עָנָו with Greek words for both meekness (πραΰς) and poverty (πτωχός).

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Here is a summary of the information about Cicely Ormes based on the sources:

Cicely Ormes, a young woman from Norwich, was condemned to death for her religious beliefs in September 1557. Her persecution began after she publicly declared, following the execution of other martyrs Miller and Elizabeth Cooper, that she "would pledge them of the same cup they drank of," indicating her solidarity with their cause.

She was brought before the chancellor, who initially showed some leniency. He offered to discharge her if she would promise to go to church and keep her belief to herself, even noting he was reluctant to condemn her, viewing her as an "ignorant foolish woman." However, Cicely Ormes steadfastly refused this offer, stating that her commitment to her "great quarrel" (her faith) outweighed his desire to spare her "sinful flesh."

Significantly, about a year prior, Cicely had recanted her beliefs but had since repented of this recantation from the bottom of her heart. Her bold refusal of the chancellor's compromise offer appears to have been partly to compensate for her "former apostasy" and to demonstrate her unwavering commitment. Because she refused to keep her beliefs private and conform outwardly, the chancellor pronounced the "fiery sentence," condemning her to be burned at the stake.

At her execution, she displayed remarkable serenity and courage. She touched the stake, calling it the "cross of Christ," and quoted scripture, stating, "My soul doth magnify the Lord, and my spirit doth rejoice in God my Savior." She faced the fire without uttering a sigh of pain, her steadfastness seen as a shining example of faith and a refusal to compromise, possibly chosen by God for this purpose.

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Atheism is understood primarily in two forms: theoretical atheism, a philosophical denial of God, and practical atheism, living as if God doesn't exist regardless of belief. From a Reformed theological perspective, atheism is viewed not just as an intellectual position but as a deep spiritual condition stemming from humanity's fallen nature.

This condition is rooted in the doctrine of Total Depravity, which asserts that sin has corrupted every part of human nature, including the mind and will. This leads to an inherent desire to rebel against God's authority. The Noetic Effects of Sin further explain this, describing how sin distorts human reasoning and perception, making it difficult to grasp spiritual truths and leading people to suppress the clear knowledge of God evident in creation and conscience. The Bible's description of the one who denies God as a "fool" signifies a moral and spiritual deficiency, not just a lack of intelligence.

Denying God challenges His sovereignty, elevates human autonomy, and removes the basis for objective moral absolutes, potentially leading to ethical relativism and societal issues.

Engaging with atheists from this viewpoint involves using presuppositional apologetics, which challenges the atheist's foundational assumptions and argues that the Christian worldview is necessary for making sense of reality, logic, and morality. Crucially, engagement also requires compassionate communication and recognizing that spiritual transformation is ultimately the work of the Holy Spirit, emphasizing reliance on God's sovereign grace to overcome spiritual blindness.

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The sources describe the martyrdoms of several individuals in September 1557 during a period of religious persecution. Four individuals—Ralph Allerton, James Austoo, Margery Austoo, and Richard Roth—were executed at Islington on September 17, 1557. They were called "professors of Christ" who perished "for the testimony of the Lamb."

The reasons for their condemnation varied but centered on dissenting religious beliefs. James Austoo and his wife Margery were sentenced for not believing in "the presence" (likely denying the real presence in the Eucharist), while Richard Roth was accused of rejecting the seven Sacraments and comforting heretics. Roth wrote a notable letter in his own blood to friends in Colchester, intended to encourage them and express his faith despite harsh imprisonment conditions, including confinement in "Little-ease" and the "Coalhouse" with bonds and fetters. In this letter, he referred to Bonner, the likely authority figure, as the "bloodthirsty tyrant" and accused him of secret night examinations.

A few days later, John Noyes, a shoemaker from Suffolk, was brought from Eye to Laxfield at midnight on September 21, 1557, and burned at the stake the following morning, September 22. At the stake, he prayed, rehearsed the Fiftieth Psalm, and spoke about fearing God more than those who kill the body. His last words were "Lord, have mercy on me! Christ, have mercy upon me!" After his death, his ashes and a foot were buried in a pit.

These accounts highlight the severe persecution faced by individuals for their beliefs and their steadfast faith in the face of execution, often drawing strength from scripture and a belief in heavenly rewards.

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George Müller, a German immigrant who spent most of his life in Bristol, England, is renowned for his extensive work caring for orphans. Through his Scripture Knowledge Institution for Home and Abroad, which had five branches, he eventually provided for 10,024 orphans in five large houses built for this purpose.

What set Müller's work apart was his radical method of support. He never asked any individual for money and never went into debt, relying solely on prayer and faith to God for all needed provisions. This wasn't merely a practical choice but served his primary goal: to glorify God and strengthen the faith of believers. By demonstrating that God would supply the needs of thousands of orphans solely in response to prayer, he aimed to provide visible proof that trusting God is not in vain and that God is faithful still and hears prayer still. While the spiritual and temporal welfare of the children was important, it was secondary to this overarching aim of putting God's trustworthiness on display for the church and the world.

This approach stemmed from core beliefs, including an absolute trust in God's promises, a deep conviction in the sovereignty and goodness of God (embraced after a significant theological shift), and the supreme importance of cultivating deep happiness and satisfaction in God Himself. This internal joy, fueled by disciplined study of the Holy Scriptures, was for Müller the secret of all true effectual service and the source of "glad self-denial," enabling him to live a life of sacrifice and risk that pointed others to the reality and faithfulness of God. His life became a visible proof to the unchangeable faithfulness of the Lord.

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Mrs. Joyce Lewes initially accepted the Romish religion. Her beliefs changed dramatically after learning about the burning of the martyr Mr. Saunders at Coventry, whose death stemmed from his refusal of the Mass. This prompted her to inquire into his refusal, leading to her conscience becoming enlightened, restless, and alarmed.

Seeking guidance, she consulted Mr. John Glover, who explained Gospel knowledge and convinced her that popery and the Mass were at variance with God's most holy Word. Consequently, she resolved to abandon the Mass and idolatrous worship.

Her open contempt of holy water and other ceremonies led to her being accused before the bishop for despising the sacramentals. A citation was issued, which her husband, Mr. Lewes, violently forced the officer to eat. However, Mr. Lewes later submitted to the bishop and, despite pleas from friends like Mr. Glover, delivered his wife over to the bishop.

She was imprisoned and examined multiple times. Her core disagreement with the bishop was her insistence on believing only what was warranted by Scriptures. She was condemned and spent a twelvemonth in prison due to the sheriff's initial reluctance.

Facing execution, she remained resolute, consulting friends on how her death could glorify God. She faced spiritual doubt the night before but was comforted by scripture. At the stake, accompanied by friends Mr. Reniger and Mr. Bernher, she prayed for the abolition of popery and the idolatrous Mass and shared a drink with supporters. She faced death with a cheerful countenance, her agony shortened by excellent fuel, a case that drew pity from everyone.

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Several theological perspectives presented in the sources explicitly deny or significantly move away from the traditional concept of innate human sinfulness or depravity.

The view associated with Harrison Elliott directly denies that humans are sinful by nature. Elliott argues that humans are a-moral at birth and that sin is not innate but learned, defined as excessive, ruthless, competitive struggle.

Frederick Tennant's perspective denies the doctrine of the historical fall from original righteousness. He posits that sin arises from inherited animal impulses from humanity's evolutionary past. These impulses were not originally sinful, but their persistence and resistance to moral development after the rise of moral consciousness became sin. Sin is thus the misuse of inherited tendencies rather than innate depravity from birth.

Paul Tillich rejects a literal historical fall and denies that nature changed from good to evil at a moment in time. He states that actualized creation and estranged existence are identical. While humans exist in a state of estrangement, sin is the personal act of becoming estranged through free and responsible actions at every moment, distinct from inheriting a state of sinfulness from birth.

Finally, Liberation Theology defines sin primarily as social, political, and economic oppression. By emphasizing that problems and "sins" result from inequitable distribution of power and wealth that determine human behavior, this view shifts the focus away from an internal, innate condition as the primary source of sin.

These perspectives contrast with the inclusive biblical teaching presented, which affirms that human beings since the fall are sinful by nature and have an inherited bias toward sin ("the flesh").

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