When, in 1644, the great Baptist pastor Roger Williams defended the claim that Christ is King alone over conscience ‘was and is the summe of all true preaching of the Gospell or glad newes’ (The Bloudy Tenent of Persecution), he was articulating a basic tenet of what it means to do faith in the Free Church tradition. He was also signalling that as noble as the human conscience is, its freedom is not achieved by its being made into an idol. Rather, the conscience is free – and faith is truly voluntaristic – only insofar as it recognises the final authority of Another.

A few centuries later, another Free Churchman, one P. T. Forsyth, made the same point in his own way:

It is one of the fundamental mistakes we make about our own Protestantism to say that the authority is the conscience, and the Christian conscience in particular. Not so. The authority is nothing in us, but something in history. It is something given us. What is in us only recognises it. And the conscience which now recognises it has long been created by it. The conscience recognises the tone of injunction, but what is enjoined is given by history, and has passed into the historic consciousness. We have the inner intuition of what is really a great historic teleology. But it is not gathered up from all history by an induction, which, as history is far from finished, could never give us anything final or authoritative. It is defined in it at a fixed point by faith in the experienced revelation of final purpose within God’s act of Gospel there. The authority is not the conscience [or the Bible, or the Pope, or Magistrate, or State, or human experience, or culture, or vote, no matter how democratic] but it is offered to it. The conscience of God is not latent in our conscience, but revealed to it in history. It is history centred in Christ, it is not conscience, that is the real court of morals. And it is there accordingly that we find the authority for Christian faith and Christian theology, for faith and theology both. (The Principle of Authority)