Over the years I have always known my surname ‘Sutherland’ has implications of Scottish ancestry. My father often told me that his grandfather was Scottish, but I never gave it any serious thought until recently. It was then when I discovered that my great-grandfather “Daniel Sutherland” had journeyed to Lancashire from Old Machar, Aberdeenshire in the late 1890’s. The Great Depression of 1873-1896 had effected many people, including the Sutherland’s of Scotland. This lineage led me to my 3rd great-grandfather John Sutherland (1803-1884) of Golspie, just north of the historic seat of the Earl of Sutherland, the chiefs of clan Sutherland.
My 3rd great-grandfather witnessed an event known as “The Disruption of 1843”. A schism or division between the established Church of Scotland and Scottish Protestants. Some 450 evangelical ministers walked out of the established church to form the Free Church of Scotland. After ten years of bitter conflict, Scotland would never be the same again.
The history shows that proceeding the days of the 16th century, and the Scottish reformation associated with John Knox, the majority of Scottish people were in support of the reformation. During Mary Tudor’s totalitarian persecution of Christians, Knox had left Scotland for Geneva where John Calvin had established a majority position. When Knox returned to Scotland he brought this reformation with him and this foundation remained in the Church of Scotland for centuries. However, between 1833 – 1843, Scottish evangelicals underwent ten years of conflict leading to a protest against state interference with the Church. Scotland saw a mass exodus of ministers and congregations leave their beloved churches to form their own. It was a bitter business that would cause mental stress, division and upset to families and entire congregations and would cause ministers to be without homes or financial support. Thus the proceeding years saw Scotland having two churches, the Church of Scotland and the newly formed Free Church of Scotland.
Division and disruption does not always break Christianity up, it often enhances and expands it. But this disruption should never have happened, even though it was a necessary response.
Nobody wants division like this. The majority of rational people all desire peace. But historic events such as these are a finger of warning to political activists and those who cause divisions by teaching and enforcing things they ought not. There is always a cost. History proves that.
My 3rd great-grandfather John Sutherland was 40 years old when he saw this disruption with his own eyes. Yet he went on to live until he was 81. He had two children with his wife Mary. Their son Daniel Sutherland, was my 2nd great-grandfather. Daniel was 15 years old when the disruption occurred.
Their ancestors are my bloodline and the name Sutherland goes all the way back to William Sutherland (William De Moravia), the son in law of King Robert the Bruce.
In 1662, the Church of England ejected thousands of ministers from their ministerial positions. At that point, the civil war was over and England had seen the restoration of Charles 11.
Back in those days the dispute was concerning the nature of the faith when contrasted with the new revisions of the Book of Common Prayer. Today these revisions would be seen as unimportant, but maybe they were.
Outstanding ministers, preachers, thinkers and writers such as Richard Baxter, John Flavel, Thomas Watson, Simeon Ashe, Thomas Brooks and thousands more were forced out of the Church by revisionists, who wanted to sway the church with the flow of the wind.
In Albert Square Manchester, a 19th century building called “Memorial Hall” stands to commemorate this important history.
This unnecessary historic division caused the C of E to lose the very people it needed to keep. Of which the Bishop of Liverpool, J. C. Ryle, rightly commented that the great ejection was “an injury to the cause of true religion in England which will probably never be repaired.”
This Bishop of Liverpool was correct and I hope the present Church of England remembers this.
The original 1549 Book of Common Prayer by Thomas Cranmer is a wonderful and historically significant Christian book. In Rylands Library I have had the honour of reviewing and researching ancient original copies of this work, in the original prints and wording.
The original Book of Common Prayer supports the claim to universal redemption as a consistent Christian truth. The text of reads as follows;
“First, I Leanne to believe in God the father, who hathe made me and the worlde.
Secondly, in God the sonne, who hath redeemed me and all mankind.
Thirdly, I God the Holy Ghost, who sanctifieth me, and all the electe people of God” (The Book of Common Prayer. 1549. A Cathechisme.)
The proposed questions which I set forth are these;
Q. does this article consider the possibility that the world does not mean ‘the entire world’? That is the entire human race?
A. No it does not. The text clearly states in clear basic terms for simple Christians in England during the 16th century, not to view the world as meaning only the elect or the people from within the world, but all the world. If God made all the world and this means ‘all’, then it follows that when the passage speaks of redeeming “all mankind”, that it means ‘all’ and not only some.
Q. Does this imply universalism? Or does this imply universal offering of redemption?
A. I think the word “redemption” states that the passage refers to universal redemption, that is in the sense of Christ regaining possession of mankind, in the context of a payment. It does not imply universalism. I think there is not even a hint of limited atonement within this article.
Q. But does not the text say “sanctifieth me, and all the elect”? Yes, it does. That those whom have the Holy Spirit are elect and are sanctified by Him and when the Holy Spirit is given, His work is effectual for those who believe. But that belief must be present, active and continuous. A person need not be understood as ‘elect’ because he or she has been determined by God to be elect in order to believe, but that he or she is elect because they believe.
Once again we see further proofs in favor of my claim that the Calvinistic doctrine of ‘Limited Atonement’ need not be understood as pure reformed teaching.
We must consider that if Christ has died for all, He must have made a way for all to receive Him, as communicated throughout the New Testament. But Calvinism cruelly offers salvation to people when in reality it knows all too well that unless a person is determined to believe, he or she cannot receive the grace of God unless that soul has been predestined and elected to salvation by the deterministic power of ‘God’. It offers a man bread only to give him a stone.
It is a very cruel doctrine that is somewhat deceptively diluted by many modern Calvinist preachers and presented as reformed. Yet the 39 Articles of Religion (1562) do not teach it. On the contrary, Article XXX1 (31) states the following;
“The Offering of Christ once made it that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone.”
In 2019 I visited Westminster Abbey for the very first time. This was of course in our pre ‘Covid-19’ world which can at times seem a little difficult to conceive. It can almost appear a lifetime ago when people wandered around with hardly anybody wearing face masks, or socially distancing themselves.
To go back even further, I remember visiting Big Ben with my parents back in the 1980’s. However, since Lancashire is well north of London, many of my later visits had centralised themselves around the music scene. History had not yet taken it’s prominence with me.
Today, London has changed quite a lot. It is still however, one of those great places where all people can still find something to do. Whether you are a Christian or a history fanatic like me, a saint or a sinner, or someone who just likes to enjoy the moment, few can deny that visiting Westminster Bridge and the Houses of Parliament rarely makes anyone feel out of place. Or at least it shouldn’t do.
Then comes matters of faith, where the soul of a Christian can often feel out of place in this ever changing world, “For here we have no lasting city, but we seek the one that is to come.” (Hebrews 13: 14) Then comes the material Ecclesiastical buildings known as Churches. They can without doubt help the tent of the soul to feel at home. I certainly did, especially when I reached Westminster Abbey.
Westminster Abbey is a beautiful place that was founded in 960 AD and although the present building dates to the 13th century, it is believed to be dedicated to St Peter.
Standing outside Westminster Abbey can leave a person in awe. While contemplating the many souls and pilgrims who have, for many centuries, been visiting and worshipping here, it is not difficult to reflect upon your own mortality.
It was here where, at the Abbey, where folklore claims the expression “robbing Peter to pay Paul” either originated or at least, took on a new meaning. The story goes that when Westminster was dissolved in 1550, some of the assets were sold to fund the repairs for the old St Pauls.
Curiously enough, St Pauls Cathedral sits 2 miles away from Westminster Abbey who’s architecture differs dramatically. The former has external similarities to St Peter’s Basilica (Vatican), whereas Westminster Abbey is distinctly gothic.
At times the Abbey can have the feeling of looking like a ghost or a spirit from the past. It is alive but not alive, like a soul who has long gone but who’s spirit lives on. I speak course of the building, and not of any humans. The Christian Church however is not a building, but a people. A congregation of human souls who are united in and through Jesus Christ our Lord.
Today however, Christians are not always united. Doctrine divides. One person follows this teacher, another follows that. Yet all claiming to read the same Bible. Strange isn’t it that too many congregations have separated themselves and are all too quick to condemn others for holding opinions that differ to their own. Yet each one reading from the same Bible.
However, it was here, at Westminster Abbey, on Saturday 23rd February 2019 that I decided for certain that I am joining the Church of England and here I will stay. The Anglican communion is far from perfect, but at least here people can agree to disagree.
Since that time I have been drawn to prayer more than ever and the Book of Common Prayer has helped me enormously through the difficult seasons of lockdown.
Today, in September 2020, a person does not need to look very far to see that this world is a mess. England is no better. Such is always the case when nations abandon the principles of their Maker. But I have a hope within me that England and the Church will be great again, even if the Lord judges her before that time. Light After Darkness (Post Tenebras Lux) is written in creation. Of this I am sure.
I am also sure that although great buildings may not actually be the Church, they can certainly help believers congregate together, and hopefully, if right doctrine permits, dwell together in unity and in truth.
During the Coronavirus Pandemic, a lot of people, Christians and none believers, have been asking a lot of questions. Many Christian spokesmen, leaders and organisations have been expressing their views concerning Covid-19 and its relation to the Christian worldview.
As is common, some views I have agreed with others not. However, it appears that eschatology has become quite topical and many take the viewpoint that we are in the ‘end times’. And in some sense, I would agree.
However, the New Testament is clear that this world has been in the “Last days” (ages, aeons) since the time of Christ. This is stated very clearly in Hebrews 1: 1-2.
God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, who He has appointed heir of all things, through whom also He made the worlds.
The Epistle of Hebrews was written prior to the events of AD 70 and the destruction of the Jerusalem Temple by Titus. This means that the original author of Hebrews, understood the “last days” as an age that had already begun in his day. However, this right understanding is not always mentioned by dispensationalist thinkers. On the contrary, many Christians understand the “last days” as though it either specifically relates to now or our future, but rarely as a period that began 2000 years ago and could span thousands of years.
When I was a young Christian, the majority eschatological opinion, more often than not, conditioned that term ‘last days’ as expressively related to a time in the distant future when the antichrist would sign a peace treaty and a seven year tribulation would follow. This interpretation is taken from Daniel 9: 27.
But not everybody has subscribed to that interpretation.
When I was a young Christian and newly baptised, I was often presented with a then recent publication called ‘Approaching Hoofbeats’ by Billy Graham. The book was popular back then and the dramatic title intrigued me and although I never read it, I often left the Book of Revelation alone through some form of unease.
Well meaning Christians would say ‘We are in the last days’ and read passages to me relating to ‘antichrist’ and a ‘rapture’. “One will be taken, one will be left” (Matthew 24: 40-41) Yet no one ever referenced any other viewpoint, or mentioned the many contrasting interpretations of those passages.
Eager to read the Bible for myself, I grew up, and after reading the Bible from start to finish, I eventually reached an opposite view. I read the Gospel of Matthew in its original context and could not see any reason why our Lord Jesus Christ would warn, or inform, 1st century believers about events that would happen in Jerusalem thousands of years later when they would be no longer on earth.
This is also true of the Book of Revelation. I still see no reason why John would write to Seven Churches in Asia Minor about events that would happen thousands of years later after those original readers were all dead.
It was then that I realised that this common ‘end times’ theology radically took the original 1st century readers out of the equation.
To cut a long story short, I can now comfortable state that I reject Premillennial and Dispensational eschatology. I view this theological system as incredibly inconsistent with the original meaning of many Bible passages and what Scripture reveals Christ achieved during His Life, Death, Burial, Resurrection and Ascension.
Now days being in the Conservative Evangelical wing of the Church of England, I need not listen to ‘Premillennialism’ since the majority view, (if it is ever discussed) is ‘Amillennial’.
I have now reached a point in life where I am ready to engage in the eschatological debate and challenge this idea of ‘Premillennialism’ with Scriptural and historical facts.
Having said that, I accept that eschatology is in no way a salvation issue and I do not look down upon other Christians as half Christians for believing something different than I. But I have no doubts that many other Christians will not offer me the same in return.
One of the many things I appreciate about Britain, is her incredible amount of archival and documented history. She’s remarkable. Whenever I visit any town or city, something of history can be found on almost ever street. Whenever I see a statue or plaque, if it interests me, I take note.
Most of the time I find my way to the Parish Church and work my way from there. This is how I learned about William Salesbury.
About 2014 I visited St Asaph Cathedral. I had recently completed the production of my documentary Martyr George Marsh and while visiting the Translators Memorial, I was taken back by the history. There before me stood the 19th century memorial, and the proud image of the 16th century Welshman. Salesbury is depicted holding his New Testament in one hand and his letter from Parliament in the other. He is alive and well. Immaculately dressed, holding firmly on to what he, by the grace of God, achieved. I was immediately drawn to this striking artistic representation.
While visiting the Cathedral, I learned more about his New Testament translation and could see similarities between William Salesbury and William Tyndale. From then on, I knew there was a story and I needed to make a documentary about him.
I read books, numerous biographies and as many articles as I could. But I always returned to the statue on every visit.
This statue features throughout my present documentary and in this film, I wanted to bring the man behind the statue down to a viewable level, that his story could be brought to life, made known and understood.
May Britain never forget her own past. Good or bad, evil or righteous, may she never forget her own history. May it stand strong and clear, bold and powerful, lest she find herself, through ignorance and foolishness, condemned to repeat it.
History may not always be good, many may not like it, but when we know the truth, things generally get a little better.
After many years of difficult and complex filming, production and research, WILLIAM SALESBURY The man from Llansannan will be broadcast tonight (06 June) on Revelation TV @ 18:30 UK time.
The film is completely uncommercial and is my contribution to the 500th anniversary of the birth of William Salesbury. I am hoping to continually promote this important Welsh history for as long as I can.
This documentary is grassroots and it is up to the people to continually help promote this history and this story. This documentary has been the most difficult production I have made to this day. My hope, for Wales, is that her people return to the Bible once again and may the glory of our Lord Jesus Christ fill the country with the salvation of souls.
The Bible Society have digitised William Salesbury’s 1567 New Testament and you can download your free eBook here.
WILLIAM SALESBURY The man from Llansannan will also be broadcast on 16 June @ 01:00, 20 June @ 22: 30, 29 June @ 07: 30 and I hope, many more years to come.
No William Salesbury, no Mary Jones.
Thank you to revelation tv for broadcasting this film.
In the 18th century, William Williams (1717-1791) wrote the well known Welsh hymn “Guide me O, Thou great Jehovah”. This hymn in the original Welsh was known as “Arglwydd, arwain trwy’r anialwch”.
Today in Wales, it is known as “Cwm Rhondda”. In the Anglican Church it is often known as ‘Guide me O, Thou great Redeemer‘. In other traditions ‘Bread of Heaven‘.
When I was a boy, I often looked through my fathers record collection. He had a vinyl LP called “Songs of the Valleys” by the London Welsh Male Voice Choir. The sleeve had a green cover with a picture of the Welsh hills on it. I loved that album, and the track “Bread of Heaven” stood out to me more than most.
There was something about the sound of the Welsh Male Voice Choir singing the chorus “Bread of Heaven”. The sound called my soul to stand up and rejoice and know that some things are beyond us.
The above YouTube video is my version of this timeless and wonderfully powerful hymn. I love Anglican music and my version reflects that tradition of that great organ sound.
I originally recorded the track as part of a larger project. But I have decided to give it a brief, none commercial hearing, for now, during the ‘Coronavirus’ pandemic.
May our Lord Jesus Christ guide you, and your spirit, as this East Wind continues to blow.
On May 6, over 450 years ago, William Salesbury published The Book of Common Prayer and Psalms, newly translated, into Welsh.
This 16th century prayer book had been previously written for use within the Church of England by Archbishop Thomas Cranmer. The Book of Common Prayer would become an important spiritual ingredient in the daily diet of Christians throughout England, and beyond, and continues to be used by Anglicans, even to this day.
The Book of Common Prayer and Psalms has been deeply revered within Christianity, and a majority of English Bibles were printed and bound with it from the 16th century up to the 19th century. It was that important.
Early 19th century editions published by the British and Foreign Bible Society are among some of the earliest Bibles to exclude the BCP. But earlier printed Bibles such as the Geneva Bible and King James Bibles, all contained Cranmer’s Prayer book.
In the year 1567, William Salesbury had translated his version into Welsh under the title; Lliver Gweddi Gyffredin. Back in those days Parliament was Biblically minded and Westminster had given Salesbury the deadline of 1 March 1567 (St David’s Day) to publish his translation. Sadly that deadline was missed. The Book of Common Prayer and Psalms into Welsh did not appear until May 6. But it was not without its opponents.
Anger had outburst by opponents of the Welsh tongue, and people had aggressively demanded that the translation be utterly abandoned. But such opposition was unfruitful. Salesbury did not give in.
Lliver Gweddi Gyffredin was published on 6 May 1567. But Salesbury was the translator, not the author.
Cranmer’s original Book of Common Prayer had been a work of absolute genius and Christian devotion. Rather than divide the Church, Cranmer sought to unify her through Scripture and Prayer.
Cranmer’s prayer book is a very special gift and people would always do well to read it. The Book of Common Prayer and Psalms is a monumental work that has echoed on through the centuries and has fed the Church of God with Scripture, through with Prayer.
It is not a book of ‘prayers’, it is a book of prayer. We need more of that today, perhaps more now than ever.
Hello all, I trust you are well. Here is some good news: my long awaited documentary on 16th century Welsh Bible translator William Salesbury is now available from free viewing on YouTube.
To introduce the narrative, William Salesbury was a Welsh man who lived in the 16th century and sought for many years to publish a New Testament in his own language. At that time the Welsh language was being ignored, but Salesbury cared greatly for his own people and wanted to preserve the Welsh language and give the Welsh speaking people a Bible that they could call their own. In order to see his quest fulfilled, he himself underwent much travelling and suffering.
William Salesbury is a hero of Wales and a historically mysterious character and today many have never even heard of him. Yet his legacy has continued on for over 400 years. With this in mind, it should be no surprise to learn that the documentary has taken me many years to complete and I have chosen release it this year, because 2020 is the 500th anniversary of his birth.
Today, (April 17) is also the day Luther went before the diet of Worms. History is not unfamiliar with suffering. So let us remember, even though suffering continues and the world appears to be uprooted and in a mess, let us know that Christ is King and Sovereign. The Bible says that Jesus Christ upholds “all things by the word of His power” (Hebrews 1: 3)
So focus your attention on the Word of your souls health and take some time out from ‘COVID-19’ and uplift your souls and read, read, read the New Testament.
May the grace and peace of our Lord Jesus Christ be with us all, now and forevermore.