Both Luther and Calvin used the word regeneration in a loose way, confounding it with sanctification. After the Federalists made a distinct doctrine of it, Calvinists in general came to treat it separately. And John Wesley rescued it from identification with sacraments, by showing its connection with the truth. E. G. Robinson: “Regeneration is in one sense instantaneous, in another sense not. There is necessity of some sort of knowledge in regeneration. The doctrine of Christ crucified is the fit instrument. The object of religion is to produce a _sound_ rather than an _emotional_ experience. Revivals of religion are valuable in just the proportion in which they produce rational conviction and permanently righteous action.” But none are left unaffected by them. “An arm of the magnetic needle must be attracted to the magnetic pole of the earth, or it must be repelled,—there is no such thing as indifference. Modern materialism, refusing to say that the fear of God is the beginning of wisdom, is led to declare that the hate of God is the beginning of wisdom” (Diesselhoff, Die klassische Poesie, 8). (_c_) This change, however, is recognized indirectly in its results.—At the moment of regeneration, the soul is conscious only of the truth and of its own exercises with reference to it. That God is the author of its new affection is an inference from the new character of the exercises which it prompts. The human side or aspect of regeneration is Conversion. This, and the Sanctification which follows it (including the special gifts of the Holy Spirit), are the sole evidences in any particular case that regeneration is an accomplished fact. Regeneration, though it is the birth of a perfect child, is still the birth of a child. The child is to grow, and the growth is sanctification; in other words, sanctification, as we shall see, is simply the strengthening and development of the holy affection which begins its existence in regeneration. Hence the subject of the epistle to the _Romans_—salvation by faith—includes not only justification by faith (_chapters 1‐7_), but sanctification by faith (_chapters 8‐16_). On evidences of regeneration, see Anderson, Regeneration, 169‐214, 227‐295; Woods, Works, 44‐55. The transition from justification by faith to sanctification by faith is in _chapter 8_ of the epistle to the _Romans_. That begins by declaring that there is _no condemnation_ in Christ, and ends by declaring that there is _no separation_ from Christ. The work of the Holy Spirit follows upon the work of Christ. See Godet on the epistle.