THE AMERICAN REVISION.
After the Revolutionary War the united Synod of Philadelphia and New York, which met at Philadelphia, May 28, 1787, appointed a committee to prepare an alteration in the Confession of Faith, Ch. XX. (closing paragraph), Ch. XXIII., 3, and Ch. XXXI., 1, 2, in consequence of the new relation of Church and State. [1555]
The changes proposed were adopted by the joint Synod at a subsequent meeting in Philadelphia, May 28, 1788, in the following action:
'The Synod having fully considered the draught of the form of government and discipline, did, on a review of the whole, and hereby do ratify and adopt the same, as now altered and amended, as the Constitution of the Presbyterian Church in America, and order the same to be considered and strictly observed as the rule of their proceedings by all the inferior judicatories belonging to the body. And they order that a correct copy be printed, and that the Westminster Confession of faith, as now altered, be printed in full along with it, as making a part of the Constitution.
'Resolved, That the true intent and meaning of the above ratification by the Synod is, that the Form of Government and Discipline, and the Confession of Faith, as now ratified, is to continue to be our constitution and the confession of our faith and practice unalterable, unless two thirds of the Presbyteries under the care of the General Assembly shall propose alterations or amendments, and such alterations or amendments shall be agreed to and enacted by the General Assembly.' [1556]
On the day following (May 29) the Synod 'took into consideration the Westminster Larger and Shorter Catechisms, and having made a small amendment of the Larger, did approve, and do hereby approve and ratify the said Catechisms, as now agreed on, as the Catechisms of the Presbyterian Church in the said United States.' At the same time it was ordered that all these standards, as altered and adapted to the wants of the American churches, be printed and bound up in one volume. [1557]
The changes consist in the omission of those sentences which imply the union of Church and State, or the principle of ecclesiastical establishments, making it the duty of the civil magistrate not only to protect, but also to support religion, and giving to the magistrate power to call and ratify ecclesiastical synods and councils, and to punish heretics. Instead of this, the American revision confines the duty of the civil magistrate to the legal protection of religion in its public exercise, without distinction of Christian creeds or organizations. It thus professes the principle of religious liberty and equality of all denominations before the law. This principle has been faithfully and consistently adhered to by the large body of the Presbyterian Church in America, and has become the common law of the land. To facilitate the comparison we present the respective sections in parallel columns:
Original Text. American Text. Ch. XXIII. 3.--Of the Civil Magistrate. Ch. XXIII. 3.--Of the Civil Magistrate. The civil magistrate, may not assume to himself the administration of the Word and Sacraments, or the power of the keys of the kingdom of heaven; [1558] yet he hath authority, and it is his duty to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed; and all the ordinances of God duly settled, administered, Civil magistrates may not assume to themselves the administration of the Word and Sacraments; [1559] or the power of the keys of the kingdom of heaven; [1560] or, in the least, interfere in matters of faith. [1561] Yet, as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty
and observed. [1562] For the better effecting whereof he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God. [1563] of discharging every part of their sacred functions without violence or danger. [1564] And as Jesus Christ hath appointed a regular government and discipline in his Church, no law of any commonwealth should interfere with, let, or hinder the due exercise thereof among the voluntary members of any denomination of Christians, according to their own profession and belief. [1565] It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever; and to take order that all religious and ecclesiastical assemblies be held without molestation or disturbance. [1566] Ch. XXXI.--Of Synods and Councils. Ch. XXXI.--Of Synods and Councils. For the better government and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils. [1567] For the better government and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils. [1568] And it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification, and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the Church. [1569] II. As magistrates may lawfully call a synod of ministers and other fit persons to consult and advise with about matters of religion: [1570] so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves, by virtue of their office; or they, with other fit persons, upon delegation from their churches, may meet together in such assemblies. [1571]
In Ch. XX., § 4, the last sentence, 'and by the power of the civil magistrate,' was omitted, so as to read, 'they [the offenders] may lawfully be called to account, and proceeded against by the censures of the Church.'
The only change made in the Larger Catechism was the striking out of the words 'tolerating a false religion,' among the sins forbidden in the Second Commandment (Quest. 109).
The example set by the Presbyterian Church in the United States was afterwards (1801) followed by the Protestant Episcopal Church in the revision of the political sections of the Thirty-nine Articles of Religion.