The Free Church Defence Association(FCDA) is not a new arrival on the Free Church scene. It has a long and honourable pedigree and was used byGod at historic moments in the church's past. The Free Church has reached another historic moment in 1997 which demands the reviving of the FCDA. This article briefly surveys its origin in the last century.

In 1870 the Free Church was under threat. Moves were made towards union with the United Presbyterian Church. Though the two Churches had much in common, there were distinctive differences. There was an Arminian tendency (called Amyraldianism) in the UP Church, followed by some of their ministers, with the belief that Christ died for everyone. They were laxer in worship and used uninspired hymns. They also rejected any connection between Church and State (the Establishment Principle).

To begin with there was general favour towards the idea of union, but when it was seen that part of the Free Church's testimony was to be sacrificed in the interests of union, opposition was aroused. The FCDA was born in 1870. Earlier in 1866 a magazine, with the same aim, called the Watchword,appeared. Several famous names were involved with the FCDA: James Buchanan, Rabbi Duncan, Hugh Martin, the Bonars, John Kennedy and James Begg. The March 1870 Watchword warned: "Many have been recently, we fear, lulling themselves into a strange security, and even chiding their more awakened brethren for making efforts and preparations which others deemed unnecessary or premature, but the time for determined action has undoubtedly come." From the strength and determination of the opposition it became obvious that to proceed to full union would only lead to the Free Church splitting, and so the proposal was abandoned.

Sadly, many of the great orthodox leaders died in the 1880's, depleting the ranks of those who loved Reformed theology and worship. Liberal and Arminian theology came in. The first hymns were introduced into the Free Church in 1872 and were followed by instrumental music in 1883. In 1892 a Declaratory Act was passed. This Act (regarded by the minority as unconstitutional and formally rescinded in 1906) laid great stress on the love of God. It allowed diversity of opinion on such points in the confession as do not "enter into the substance of the faith", and it stated that the General Assembly has the power to decide which points fall into that category. So it was no longer necessary for ministers to accept all the teachings of the Confession. Renewed union negotiations led to the formation of a Union Committee in 1897.

The FCDA, which had fallen into abeyance, was revived in 1898 and in 1900 it issued a Manifesto and declared: "It is established beyond all serious controversy that the Church cannot by a majority of votes, however large, change its constitution. The majority adopting a change will fall outside the Church, the minority adhering to the constitution remaining in the Church...Only those who adhered to the constitution and Standards will remain legally entitled to the church, its name, privileges and property. As trustees for the inheritance bequeathed to us by our Fathers, we are bound to invoke the protection of law on behalf of our Church, and we intend to do so."

The document concluded: "We thankfully recognise God's dealing with us as a Church in past times. We know that a blessing was bestowed on our fathers in their devotion to the principles for which we contend, and we earnestly believe thatHe who changeth not will still be with us; that by means of a purified even though a diminished Church, great work will be accomplished.

...We are not deaf to a plea for unity - a vague profession of loyalty to fundamental principles coupled with the practical denial of their application - is not sincere."

History, we believe, is repeating itself today. The FCDA now needs to be revived. It seems that there are persons in the Free Church today who would also like greater freedom in their allegiance to the Confession, and in the form of worship. If they had lived in 1900, it is to be feared that they would have entered the Union. They would have wanted to be part of the popular movement, praised by the world's press as "broad-minded". They are tolerant of "educated" theological opinion, stressing the "positive" and decrying the Biblical negatives.

We conclude with the words found in the March 1870 Watchword: "The prospects before the church and country are, however, very serious; and we earnestly crave the prayers, efforts, and contributions of all who desire to stand in the good old way, and whose hearts tremble for the ark of God"