Pecmouz faint. dilinguithes between our Spiritual conception of the incorruptible fed, and our neon -birth in. which Chrzjt i formed in us in all his Graces; the former is done in our Vocation, and the latter in our Sanílification. I conceive that Faith, at leaft in order of Nature, is firft, and then all other Graces follow upon it. The Ancient Fathers, as Bifhop Dawnham hath obferved, (peak to the fame purpofe : In Clemens Alex - andrinus, Faith is called Grp Srn 7rQ9's caznelar acts, the firJt inclination to Salvation: In the fo- called Ignatius Epifiles, it is ¿pxñ wiis, the beginning of life ; as it were the Punclum Sa- liens in the New Creature, in which the fitti motion and courfe of Spiritual life begins.Vita fancia à fide fumit initium, faith Fulgentius. And Fides prima datur, ex quiz catera impe- trantur, faith St. Auguftine : All other Graces are the fruits of Faith,not as if Faith did pró- duce them radically or fontally out of it Pelf, or its own virtue ; but that it unites to Chri(l, and fo derives the Spirit with its Graces unto the Believer. That Faith is, at leaft in nature, before other Graces, will appear very proba- ble upon divers Congruities : Firfi, It ú congruous to the Majefty of God: He as like himfelf, difpences Grace to the Creature in its lowefl- poflure of refignation : Heaven is my throne, Earth my footftool, faith he ; but as over-looking all this World,To this man will I look that is poor and of a contrite fpi -. rit, Ifa. 66. r, 2 ; To this man, there he fets a nobler creation than this outward one. When Faith
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