If any doctrines within the whole compass of Christianity may be properly termed fundamental, they are doubtless these two, —the doctrine of justification, and that of the new birth: The former relating to that great work which God does for us, in forgiving our sins; the latter, to the great work which God does in us, in renewing our fallen nature. In order of time, neither of these is before the other: in the moment we are justified by the grace of God, through the redemption that is in Jesus, we are also “born of the Spirit;” but in order of thinking, as it is termed, justification precedes the new birth. We first conceive his wrath to be turned away, and then his Spirit to work in our hearts.

How great importance then must it be of, to every child of man, thoroughly to understand these fundamental doctrines! From a full conviction of this, many excellent men have wrote very largely concerning justification, explaining every point relating thereto, and opening the Scriptures which treat upon it. Many likewise have wrote on the new birth: And some of them largely enough; but yet not so clearly as might have been desired, nor so deeply and accurately; having either given a dark, abstruse account of it, or a slight and superficial one. Therefore a full, and at the same time a clear, account of the new birth, seems to be wanting still; such as may enable us to give a satisfactory answer to these three questions: First, Why must we be born again? What is the foundation of this doctrine of the new birth? Secondly, How must we be born again? What is the nature of the new birth? And, Thirdly, Wherefore must we be born again? To what end is it necessary? These questions, by the assistance of God, I shall briefly and plainly answer; and then subjoin a few inferences which will naturally follow.