Research Log

I was doing some research and came across a reference to several sermons written by Rev. James Fitch, our grandfather.  So I did some checking and found that Yale University had copies of several which I was able to get through library loan.  Here is the first part of one of them:

The First Principles of the Doctrine of Christ; Together with Stronger Meat for them that are skil’d in the Word of Righteousness OR The Doctrine of living unto God, wherein the Body of Divinity Is Briefly and methodically handled by way of Question and Answer.

Published at the desire, and for the use of the Church of Christ in Norwich in New England.

By James Fitch Pastor of that Church.

Psal. 34.11. Come ye Children, hearken unto me, I will teach you the fear of the Lord.

2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me, in Faith and Love which is in Christ Jesus.

Boston, Printed by John Foster, 1679.

Q. What is Religion?

A. Religion is a Doctrine of living unto God, and consists of two parts, Faith and Observance.

The thing defined is Religion, it may be called Divinity, as it cometh from the God, and leadeth to God, and to a divine life, and some have thought it is called Religion by occasion of mans fall, man at first was bound to God, but he by his sin loosened himself, and by the Rule of Religion he is bound again; Religion is a word compounded of re and ligo to bind again, Jam. 1.26.

Religion is] for if there were no Religion none could be irreligious, if no Law then no transgression, many seem to be Religious, few are indeed Religious, Jam. 1.26, 27.

Definition itself.

1. The general nature and Doctrine] Religion may be called an Art, as it consists of Precepts, breathing the first and truest knowledge by which man is guided to his end, but it’s called a Doctrine, because none can learn it but those who are taught of God.

1. None can learn it by the book of nature, for there are some lessons in Religion which are not to be found in the book of Creation (namely) mans Apostacy and Anastasie how man at first did fall, and how he is recovered by Christ, and the book of nature is blurred by mans sin, the curse is fallen upon the works of Creation, and thus this book is darkened.

2. This can not be learnt only by humane industry, for man by nature is void of spiritual eye-sight, Re. 3.18, hence Religion is called a Doctrine as it is taught of God.

1. By giving the Rule from Heaven, Deut. 32.2.

2. By the illumination of the Spirit of God, I. Cor. 2. 13, 14.

The special nature of Religion appears in the end and proper object of it.

Of living unto God,] to live unto God is the most excellent kind of life, hence it is an act of the most noble faculty, upon the most excellent object, in the most excellent manner, and therefore hath religion, which is the most excellent Rule to lead this life.

It is not Reason, nor Speech, nor quantity, nor nature, can be the proper object of Religion, all these have their proper acts and Rules to guide them, but it’s goodness it self which is the proper Object and end of Divinity.

1. Man was made for God.

2. Hence he ought to live unto God.

3. Hence he ought to be fitted for this end.

4. This is his goodness, and to this Religion leads him, I Tim. 6.3, I Pet. 4.6.

[The parts of Religion are Faith and Observance.]

1. They are parts, for they have a common affection to the whole, and are distinct one from another, he that is Religious hath both these, and yet Faith is not observance.

2. They are integral parts, give being to the whole, as Soul and body make up the man, so Faith and Observance do make a man truly and sufficiently Religious, for to live unto God is the end of Religion, and to this is necessary first, a principle of life, and this is Faith:

2. The acting of that Principle in observance towards God.

3. Hence Faith and Observance differ in their natures, otherwise they could not be parts, and in their precepts, otherwise they could not differ in their natures and hence the Rule of Faith is not the Rule of observance, and hence this Faith is not required in the Law, Psal. 37.3. 2 Tim. 1.13. but concerning this more fully in that which followeth.

Q. What is Faith?

A. Faith is the first part of Religion, and is a trusting in God for life, proceeding from a grounded knowledge in God for life, proceeding from a grounded knowledge of God, as he hath made known himself in his sufficiency, and in his efficiency.

1. This Faith is the first part of Religion, because to live unto God, a principle of life, is firstly necessary, and this is Faith, Gal. 2.20.

2. The special nature of this appeareth.

1. A trusting God] called a resting, Psal. 37.7 a staying upon God, Isai. 50.10. a looking to God Isa. 17.7.

2. For life,] Deut. 30.20 and thus this Faith is distinguished first from Historical Faith, which is an assent to the Truth of the Word of God, --2dly, from temporary Faith, which is a trusting for temporary things,

3. From the miraculous Faith which is a trusting for a miraculous power, these do not come to God for life, Job. 5.40.  Proceeding from a grounded knowledge of God] for there can be no desire of an unknown God, no believing on him whom we do not know, Psal. 9.10. hence it followeth.

1. This Faith is wrought by knowledge, 2. Hence it is not knowledge nor properly any virtue of the understanding, life it self is its Object, hence happiness and goodness is itself, and this is properly the Object of the will, 3dly, Hence this Faith is seated in the will.

And thus this Faith is distinguisht from Faith in vocation, there we consider the framing and making of it, here the general act and use of it, 2dly, Hence distinguisht from Faith required in the Law, the first Command, there Faith looketh to God as the rewarder of them who do well and live unto him, -- here it looketh to God as the author of life, and of a principle of well doing;

4. As God hath made known himself in his sufficiency, and in his efficiency,] for Faith apprehends in the way of Reason such a portion of the beams and glimmerings of God as are sufficient to make a believer live unto God.

I. Faith apprehends in the way of Reason, for God hath made man a reasonable Creature, hence he understands in the way of Reason, -- hence Faith apprehends by Reason, otherwise man should go without his guide, and fee without his eye sight, Isai. 1.18. Job 40.7.

2. A portion of the beams of God, not the Sun itself, not as God is in himself, 1 Tim. 6.16, Job 26.14

3. So much as is sufficient to make a believer live unto God, Exod. 33.19, 20 – hence it followeth,

1. The act of Faith is higher then the act of Reason, for Reason in man acts upon and is conversant about, only that Reason which shineth in divine Truth, but Faith is taken up with looking upon the divine goodness in them.

2. Hence Reason in a beliver is a means to let in a light and good beyond Reason, that as the sense are means to present the Reason in things to the Reason of man, although Reason is above Sense, so Reason is a means to present a divine good unto Faith, though that divine good is above Reason, but as Reason can use the Prattomenon of the Rule of Sense, (namely) that which is effected by it, so Faith can use the Prattomenon of the Rule of Reason, that which is effected by it, and yet these are distinct arts, and have distinct Objects, and distinct lights.

And that which God hath made known of himself is in his sufficiency, and in his efficiency, for more we cannot see and live, and more we need not see and live, Rom. 4.21, Exod. 33. 19, 20.

Quest. What is the sufficiency of God?

Answ. The sufficiency of God is that whereby he hath enough in himself, for himself, and more then enough [f]or us, which consists in his Essence and Subsistence.

1. He hath enough] otherwise there would be a want in him, which can not be, Psal. 50.12.

2. In himself, for himself,] otherwise he could not be happy in himself. 

3. More than enough for us,] 2 Cor. 9.8, Eph. 3.20. he hath enough for himself, as he is an Infinite Being, and therefore more than enough for us who are finite beings.

His sufficiency consists in his Essence, and Subsistence,

I. His Essence, that is his Being absolutely considered.

2. His Subsistence, that is, his standing under some manner of Being, of these two, Reason may conceive, but beyond these Reason can not imagine, of the sufficiency of any thing, first, what belongs to the Essence and Being as such, 2dly, what belongs to the Essence besides its Being I Joh. 5.7, Prov. 8.30.

Quest. What is the Essence of God?

Answ. The Essence of God is that whereby God is absolutely the first Being, and doth not exist of causes, nor consist of parts, and his Being is absolutely pure without composition and is made known to us by his divine Attributes.

1. There is a Being, he that denyeth that, doth deny his own Being, and makes a nothing of his understanding.

2. Being is either first, or arising from the first, so that there is a first Being, Isai. 43.10, 11.

3. Absolutely the first Being, therefore no causes of his Being

1. No efficient causes of his Being,

Hence {not created cannot be annihilated.}

And hence {Independent and Supream}.

2. No material cause of his being, hence invisible and impalpable.

3. No formal cause of his Being, hence Ingenerable and Incorruptible.

4. No final cause of his Being, hence no art to guide him to his end, and thus he doth not exist of causes.

And hence it followeth, he is not an integrum or intire thing made up of members, nor part of any entire thing.

2. No genus or general nature existing in species, nor special kind of being, for these imply matter and form, and thus he doth not consist of parts.

2. And hence he hath not Accidents or Adjuncts, arising from matter or form, hence he is first without quantity, and hence no augmentation, nor diminution.

2. Without qualities arising from the form acting upon the matter, hence immutable without passion, or suffering, and unresistible.

And thus he is far above all our Logick and Reason, Psal. 139.6.

4. He hath made known himself by his divine Attributes, what ever is excellent being attributed to him in an eminent and inconceivable manner, Rom. 11.35, 36.

Quest. What are the divine Attributes?

Answ. They are as they are in God that one most pure Essence, but diversly appearing to us.

1. His Essence is pure without composition, as we heard before.

2. Hence whatever is in God is God himself, Exod. 3.14, Isai. 44.8.

3. Hence his divine Attributes are God himself.

4. Hence he hath these not be participation, but he is every perfection itself, he is wisdom itself, holiness itself, &c.

5. Hence he hath these in the highest degree, they can not be augmented nor diminished in him.

6. Hence they are equal as they are in him, not more of one divine Attribute then of another, for they are God himself.

But these do diversly appear to us.

1. By different effects, as the same Sun softens some things, and hardeneth other things, so God hath mercy on some, and hardeneth others, Rom. 9.18. we attribute to the Sun a softening and a hardening power, according to the various effects it hath upon things, so we attribute mercy or justice to God according as he saves some, or punisheth others.

2. By arguments in the glass of our Reason the divine Attributes appear diverse, for we understand by Reason, and that ever implies, 1. That which argueth.

2. That which is argued. And thus we apprehend concerning God, as if he were the Subject of his divine Attributes, and they as Adjuncts, and thus, as if they were distinct from his Essence, and one from another, but this is improper, and we ought to believe that the divine Attributes are one with the Essence, and one with another. 

More in a bit . . .  
Part 2
Part 3