The writings of Gennadius of Constantinople sound remarkably close to Martin Luther.

“The Syrian group (Antiochan Fathers) is plainly a group of Bible-believing, Bible-preaching people who were first called “Christians” at Antioch and were the first to send out missionaries with the gospel (Acts 13:1–5). Any “neutral approach” which refuses to give precedence to THIS type of text (in order to appear scholarly) must ignore the facts of church history while searching for the “original manuscripts.”“ – Dr. Peter S. Ruckman, The Christian’s Handbook of Manuscript Evidence, Chapter 6

Preword

Beloved, you have heretofore heard much about faith. Today you hear also of the witness of faith and of the cross that follows. Paul says to the Romans, “With the heart man believeth unto righteousness.” Romans 10:10. If one be pious, he must begin in his heart and believe. That serves only unto godliness; it is not enough for salvation. Therefore, one must also do what the Christian life requires, and continually abide in that life." - Martin Luther, SUNDAY AFTER CHRIST’S

While Gennadius of Constantinople did teach Baptismal regeneration, his theology on it is not much different than Martin Luther... And, we give Martin Luther a pass despite his errors, as he was a Protestant hero. Gennadius of Constantinople, while no hero was from the Antiochene school.

He was at points in his life, a man who compromised... I suppose in a way, he reminds me of Billy Graham, with what he did with Cyril of Alexandria.

Nevertheless, he is from the Antiochene school of thought, and what he errs on is close to what Martin Luther errs on.

I will not be judging their sola fide's on forensic righteousness. Gennadius of Constantinople clearly believed in Sola Fide, however he did not teach forensic righteousness.

His views on Baptismal regeneration will be exclusively judged from Baptism in the Theology of Martin Luther by Jonathan D. Trigg.

That is for another article, as this article itself has caused a great deal of writer's block.

The writings of Gennadius are from Karl Staab. Thank you Karl Staab!

https://archive.org/details/pauluskommentare0000staa

Martin Luther.

https://www.godwithuslc.org/luther-sermon-for-the-sunday-after-the-ascension/

Romans 10 Soteriology

Gennadius of Constantinople

Martin Luther

In his 1522 sermon, SUNDAY AFTER CHRIST’S ASCENSION. (EXAUDI).

he said "Beloved, you have heretofore heard much about faith. Today you hear also of the witness of faith and of the cross that follows. Paul says to the Romans, “With the heart man believeth unto righteousness.” Romans 10:10. If one be pious, he must begin in his heart and believe. That serves only unto godliness; it is not enough for salvation. Therefore, one must also do what the Christian life requires, and continually abide in that life.

Hence, Paul adds: “If thou shalt confess with thy mouth Jesus as Lord, thou shalt be saved,” It is these two things that constitute our salvation, faith and the confession of faith. Faith rescues from sin, hell, Satan, death and all misfortunes. Now, when we have this we have enough. For God permits us to live here so that we may reach out a hand to our neighbor and help him. This is how God desires to have his name praised and his kingdom increased. Therefore, we must praise his name, confess our faith and win others to do the same, so that God’s kingdom may be increased and his name praised.*"

To avoid any accusation of cherrypicking, I will be posting the full sermon.

1. Beloved, you have heretofore heard much about faith. Today you hear also of the witness of faith and of the cross that follows. Paul says to the Romans, “With the heart man believeth unto righteousness.” Romans 10:10. If one be pious, he must begin in his heart and believe. That serves only unto godliness; it is not enough for salvation. Therefore, one must also do what the Christian life requires, and continually abide in that life.

Hence, Paul adds: “If thou shalt confess with thy mouth Jesus as Lord, thou shalt be saved,” It is these two things that constitute our salvation, faith and the confession of faith. Faith rescues from sin, hell, Satan, death and all misfortunes. Now, when we have this we have enough. For God permits us to live here so that we may reach out a hand to our neighbor and help him. This is how God desires to have his name praised and his kingdom increased. Therefore, we must praise his name, confess our faith and win others to do the same, so that God’s kingdom may be increased and his name praised.*

2. Thus, faith must be exercised, worked and polished; be purified by fire, like gold. Faith, the great gift and treasure from God, must express itself and triumph in the certainty that it is right before God and man, and before angels, devils and the whole world. Just as a jewel is not to be concealed, but to be worn in sight, so also, will and must faith be worn and exhibited, as it is written in 1 Peter 1:7: “That the proof of your faith, being more precious than gold that perisheth though it is proved by fire,” etc.

3. Now, by confession I must take upon myself the load of Satan, hell, death and the whole world — kings and princes, pope and bishops, priests and monks. By faith, everything falls that reason can or ever has devised for the salvation of the soul. It must chastise the apish tricks of the whole world, and its jewel alone must be praised. The world cannot endure this, therefore it rushes in, destroys, kills, and says: “It is expedient for you that one man should die for the people, and that the whole nation perish not,” as Caiaphas says in John 11:50. Thus, the confession must break forth, that God alone is the Savior; and the same confession brings us into danger of losing our lives. As the Lord says later to the disciples: “They shall put you out of the synagogues.”

4. One cannot paint the cross differently than it is here painted; that is its true color. But the cross of illness — to lie in bed at home ill — is nothing compared with the cross of persecution. The first is indeed suffering: but the suffering is golden when we are persecuted and put to death with ignominy; when our persecutors have the praise; when right and honor apparently are on their side, while shame, disgrace and injustice are on our side, compared with the world that wishes them thereby to have God’s honor defended, so that all the world says we are served right and that God, the Scriptures and all the angels witness against us. There can be no right in our cause, and without trial we must be banished and isolated in shame and disgrace. So it also was the lot of Christ — they put him to death in the most scornful and disgraceful way, and crucified him between two thieves or murderers; he was regarded as chief of sinners, and they said, with blasphemous words: Aye, he called himself God’s Son; let God help him now, if he wills it differently. Since he does not, God and all the angels must be against him. So Christ says in our Gospel, “They will kill you,” and not in an ordinary way, but in an infamous manner, and all the world will say that they thereby offer God a service. It is, indeed, hard to hold and confess that God is gracious to us and that we have a Savior who opposes all the world, all its glitter and shine. But, let the struggle be as hard and sharp as it will, faith must express itself, even though we would like to have it otherwise.

5. Faith must expect all this, and nothing follows its confession more surely than the cross. For it is certain to come to us, either in life or at death, that all our doings will appear to be opposed to God and the Scriptures. It is better that it be learned during life, from the people, than from the devil at death; for the people cannot force it further than into the ears, but Satan has a pointed tongue that pierces the heart and makes the heart tremble.

Satan torments you until you conclude that you are lost and ruined, that heaven and earth, God and all the angels, are your enemies. This is what the prophet means in Psalm 6:7-8, when he says: “I am weary with my groaning; every night make I my bed to swim; I water my couch with my tears. Mine eye wasteth away because of grief; it waxeth old because of all mine adversaries.” It is hard to endure this. Now you see how weak you are who are permitted to bear witness of this faith. One fears his wife, another his children and riches, and a third fears himself.

6. Faith is in vain where it does not continue steadfast to the end. Christ says in Matthew 10:22, and 24:13: “But he that endureth to the end, the same shall be saved. Hence it is better to experience persecution here than punishment at the end. If one flees persecution, there is no faith in his heart — only a dead knowledge or erroneous belief, without sap and strength, marrow and bone; but where there is a true, living faith, it presses forward through sword and fire. Let us now notice how the Lord comforts his disciples. He says: “But when the Comforter is come.”

I. CHRIST’S SERMON OF COMFORT.

7. That we may, under no circumstances, despair, Christ says, I will send you a Comforter, even one who is almighty. And he calls the Holy Spirit here a Comforter; for although both my sins and the fear of death make me weak and timid, he comes and stirs up the courage in my heart, and says:

Ho, cheer up! Thus he trumpets courage into us; he encourages us in a friendly and comforting manner not to despair before death but to cheerfully go forward, even though we had ten necks for the executioner, and says: Aye, although I have sinned, yet I am rid of my sins; and if I had still more, so that they overwhelmed me, I would hope, that they should do me no harm. Not that one should not feel his sins, for the flesh must experience them; but the Spirit overcomes and suppresses diffidence and timidity, and conducts us through them. He is powerful enough to do that.

Therefore. Christ says further: “Whom I will send unto you from the Father.”

8. For he, the Father, is the person that takes the initiative: I am the Son; and from us the Holy Spirit proceeds. And the three persons are one, and one essence, with equal power and authority, as he better expresses it when he says: “The Spirit of truth, who proceedeth from the Father.”

9. That is as much as to say: He who will comfort you is almighty and Lord over all things. How can the creatures now harm us, if the Creator stands by us? Notice how great the comfort of the Holy Spirit is. Now let all the Turks attack us. As long as he is our guard and rearguard, there is no danger. John also says in his first Epistle,1 John 3:19-20: “Hereby shall we know that we are of the truth, and shall assure our heart before him; because if our heart condemn us, God is greater than our heart, and knoweth all things.” Likewise, in the following chapter, verse 4, he says: “Ye are of God, my little children, and have overcome them: because greater is he that is in you than he that is in the world.” So the Lord now says, Him will I send unto you, so that nothing can harm you. Is not that liberal comfort? Who would not be fearless and cheerful in view of this?

And Christ calls him “The Spirit of truth;” that is, where he is and comes there is a rock foundation through and through, the real truth. Neither falsehood nor hypocrisy is there, for the Spirit is not hypocritical. But wherever he is not, there is nothing but hypocrisy and falsehood.

This is also why people fall away in the moment of truth, because the Spirit of truth is not present.* Christ now further says: “He shall bear witness of me.”

10. That is, if he is in the heart he speaks through you, and assures and confirms you in the belief that the Gospel is true. Then, as a result, the confession of the Gospel springs forth. What, then, is the Gospel? It is a witness concerning Christ, that he is God’s Son, the Savior, and beside him there is none other. This is what Peter means when he says: “Ye are a royal priesthood, that we are elected thereto, that we preach and show forth the excellencies of Christ.” 1 Peter 2:9: Hence, there must always be witnessing. Witnessing loads upon itself the wrath of the whole world.

Then the cross follows, then rebellions rise, then the lords and princes and all who are great become angry; for the world cannot hear, nor will it tolerate, this kind of preaching. Therefore, the Gospel is hated and spoken against.

11. Reason thinks: Aye, one can, nevertheless, easily preach the Gospel in a beautifully simple and plain way, without a revolution in the world, and then it will be heartily welcomed. This is the utterance of Satan; for if I believe and say that faith in Christ alone does and accomplishes all, I overthrow the monkey play of the whole world; and that they cannot allow. Therefore, Christ’s teachings and man’s teachings cannot stand together; one must fall. Priests and monks, as they are at present, are dependent in name, character and works upon human institutions, which the Gospel thrusts to the ground. Hence, they dare not accept the Gospel, and they continue as they are.

12. Thus, I say that the Christian faith is founded upon Christ alone, without anything additional. The priests will not permit their affairs and institutions to fall; in consequence, seditions and rebellions follow.

Therefore, there must be dissension where the Gospel and the confession of Christ are; for the Gospel opposes everything that is not of its own spirit. If the teachings of Christ and the priests were not antagonistic, they could easily stand together. They are now pitted against one another. As impossible as it is for Christ not to be Christ, so impossible is it for a monk or priest to be a Christian. Therefore, a fire must be kindled. The Lord himself, in Matthew 10:34 and Luke 12:51 says: “I came not to send peace, but a sword.” Then follows in our text: “And ye also bear witness, because ye have been with me from the beginning.”

13. Yes; then, first, when you become certain of your faith through the Holy Spirit, who is your witness, you must also bear witness of me, for to that end I chose you to be apostles. You have heard my words and teachings and have seen my works and life and all things that you are to preach. But the Holy Spirit must first be present; otherwise you can do nothing, for the conscience is too weak. Yes, there is no sin so small that the conscience could vanquish it, even if it were so trifling a one as laughing in church, Again, in the presence of death the conscience is far too weak to offer resistance. Therefore another must come and give to the timid, despairing conscience, courage to go through everything, although all sins be upon it. And it must, at the same time, be an almighty courage, like he alone can give who ministers strength in such a way that the courage, which before a rustling leaf could cause to fear, is now not afraid of all the devils, and the conscience that before could not restrain laughing, now restrains all sins.

14. The benefit and fruit of the Holy Spirit is, that sin will be changed to the highest and best use. Thus Paul boasts to Timothy, when he was converted, that whereas he had lived such a wicked life before, he now held his sin to be so contemptible that he composed a hymn and sang about it thus, in 1 Timothy 1:12-17: “I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service; though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief; and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief: howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all his long-suffering, for an example of them that should thereafter believe on him unto eternal life. Now unto the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.”

II. CHRIST’S SERMON OF WARNING.

“These things have I spoken unto you that ye should not be caused to stumble.”

15. Now that Christ had comforted and strengthened his disciples, he warns them of their future sufferings, in order that they might be able to bear them valiantly. He is an especially good friend who warns one; and the evil visitation is much easier borne when one is prepared beforehand for it.

Christ says: “They shall put you out of the synagogues; yea, the hour cometh that whosoever killeth you shall think that he offereth service unto God.”

16. You will certainly experience this; therefore, arm yourself and be prepared. The most of all will be that, when they have treated you in the most shameless manner, they will think they did a good work in doing so, and it will appear to them as if your God had taken stand against you, and they will sing over it a Te Deum laudamus (Lord God, we praise thee), as if they had done God’s will and offered unto him a service. Hence, he arms them here, that they may be of good courage when it comes to pass; and he concludes with the thought that they shall have God’s favor, although at the time there shall be no signs of it; for God does stand on the side of his disciples. He adds: “And these things will they do, because they have not known the Father, nor me.”

17. Therefore, be patient, be prepared, be firm. See to it that ye, by no means, take offense at me. Remember that I told you before that they have known neither the Father nor me; and therefore they will heap upon you dishonor, shame and persecution. You should never forget this, for it will give you great comfort and make you bold, cheerful and undismayed.

Therefore, Christ concludes the admonition by saying: “But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. And these things I said not unto you from the beginning, because I was with you.”

18. Who, now, has been considered to be worse than he who told the pope that he knew not the Father? The pope would, of course, declare the contrary and say: Aye, Satan has commissioned you to speak that. Now, they all say that they know the Father. The Turk also says that he does. In like manner, they declare they believe God and the Scriptures. But there are two kinds of knowledge. The first for example, such knowledge as one might have of the Turk from his noise and reputation; the other the knowledge one would have of the Turk through his deeds were he to capture and occupy Rome. In this latter sense we do not know the Turk.

19. It is this first kind of knowledge that some people have of God. They know very well how to say of him: I believe in God the Father, and in his only begotten Son. But it is only upon the tongue, like the foam on the water; it does not enter the heart. Figuratively a big tumor still remains there in the heart; that is, they cling somewhat to their own deeds and think they must do works in order to be saved — that Christ’s person and merit are not sufficient. Thy work is nothing, thy wisdom is foolishness, thy counsel is nothing, thy truth also amounts to nothing, neither does the mass avail anything before God. Then they reply: Aye, the devil has prompted you to speak thus. They say, Christ has truly died for us, but in a way that we, also, must accomplish something by our deeds. Notice how deeply wickedness and unbelief are rooted in the heart. The puffed-up pride of the heart is the reason why man can know neither Christ nor the Father.

20. But to know Christ in the other and true sense is to know that he died for me and transferred the load of my sin upon himself; to so know this that I realize that all my doings amount to nothing. To let go all that is mine, and value only this, that Christ is given to me as a present; his sufferings, his righteousness and all his virtues are at once mine. When I become conscious of this, I must in return love him; my affections must go out to such a being. After this I climb upon the Son higher, to the Father, and see that Christ is God, and that he placed himself in my death, in my sin, in my misery, and bestows upon me his grace. Then I know also his gracious will and the highest love of the Father, which no heart of itself can discover or experience. Thus I lay hold of God at the point where he is the tenderest, and think: Aye, that is God; that is God’s will and pleasure, that Christ did this for me. And with this experience I perceive the high, inexpressible mercy and the love in him because of which he offered his beloved child for me in ignominy, shame and death. That friendly look and lovely sight then sustain me. Thus must God become known, only in Christ. Therefore, Christ himself says to his disciples: “No one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him.” Matthew 11:27.

21. On the other hand, those who parade their own works, do not know Christ. Neither do they know what the Father has done through Christ.

Nor do they know that God is not interested in their good works, but in his Son alone. Thus, they do not know the Father, neither do they know what they have received from the Father, through Christ. Therefore, they must fall and perish, and behold God in his severest aspect — as a judge. They try to silence the judgment with their good works, but they find no good work that is sufficient to do this, and then they must finally despair. When people see that they, themselves, are nothing, and establish the foundation of their hearts upon Christ, esteem him as the highest good, and know God as a Father in death and life — this is to “know God.” Enough has been said on this Gospel. We will pray to God, to give us grace to know him and his Christ aright. Amen." - Martin Luther

In his sermon, First Sunday in Advent on Romans 13:11–14

He said "What is implied by this? Did we believe before, or do we not believe now? Here it is necessary to know, as St. Paul, Rom. 1, 2, 3, says, that through his prophets God promised in the Holy Scripture, the Gospel of his Son Jesus Christ, our Lord, that through him all the world should be saved, as the words, Gen. 22, 18, to Abraham, read: “In thy seed shall all the nations of the earth be blessed.” This blessing promised here to Abraham in his seed, is nothing else but the grace and salvation in Christ, presented through the Gospel to all the world, as St. Paul, Rom. 4 and Gal. 4, also declares. For Christ is the seed of Abraham, that is, his natural flesh and blood, in whom all, who believe and call on him, will be blessed."

To avoid any accusation of cherrypicking, I will give the full sermon.

DR. LUTHER’S CHURCH-POSTIL.

SERMONS ON THE EPISTLES.

VOL. I.] ROMANS XIII, 11–14. [NO. 1.

FIRST SUNDAY IN ADVENT.

EPISTLE, ROMANS 13, 11–14.

And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.
The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.
Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

This Epistle does not treat of faith, but of the works and fruits of faith, showing how a Christian should live externally among men on earth, in regard to his body. For, how we should walk in the spirit and before God, faith teaches; of which St. Paul writes and treats in a very copious and apostolic manner in the language preceding this Epistle. If we examine this Epistle properly, we find that it is not occupied in teaching, but in inciting, exhorting, urging, and awakening those who already know what they should do. For St. Paul, Rom. 12, 7, 8, divides the office of the minister into two parts, doctrinam et exhortationem, doctrine and exhortation. Doctrine consists in preaching that which is not generally known, instructing or enlightening the people; exhortation, in inciting and urging persons to that which they already well understand. Both parts necessarily claim the attention of a minister, and hence, both are employed by St. Paul.

In order, therefore, that this admonition may be the more pleasing and impressive, he employs many beautiful, figurative terms, making an elegant, flowery address. He introduces the words sleep, darkness, light, awake, armor, work, day, and night; these are purely figurative words, through which something different from their literal and natural import is conveyed. For he speaks not, indeed, of natural night, day, darkness, light, awakening, sleep, armor, and works; but he portrays for us through these natural media a simile, by which he incites and leads us into our spiritual element. As if he should say: you see that, on account of temporal advantages, persons rise from sleep, lay aside the work of darkness, and assume the work of day, when the night has passed by, and the day appeared; how much more, then, should we awake from our sleep, cast off the works of our darkness, and enter upon the works of our light, since our night has passed away, and our day has broken forth.

By sleep, he means the works of wickedness and unbelief. For sleep is a work which properly takes place in the night, and he thus explains himself, when he says: “Let us cast off the works of darkness.” Thus again, awakening and rising up denote the works of faith and piety. For rising is properly a work of the morning and day, concerning which he also says, 1 Thess. 5, 4–10: “But ye, brethren, are not in darkness. * * Ye are all children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night. But let us, who are of the day, be sober, putting on the breast-plate of faith and love; and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him.”

Here it is evident that he does not forbid natural sleep, and yet he employs the comparison between natural sleep and wakefulness in elucidation of spiritual sleep and wakefulness; that is, pious and impious life. In short, rising up from sleep is equivalent to his declaration, Tit. 2, 11–13: “For the grace of God that bringeth salvation, hath appeared to all men, Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” The denying of ungodliness and worldly lusts, he calls here, rising from sleep; and the sober, righteous, godly life, he calls here, waking and putting on the armor of light. The appearing of grace is the day and the light; as we shall hear.

Now observe the comparison between natural and spiritual sleep. He who sleeps, neither sees nor feels any of the things or realities, which are upon the earth, and round about him. He lies in the midst of these things as a dead, useless person, who has neither use nor care for any thing; and although he lives in himself, yet he is, as it were, dead to all things. Instead, moreover, of real things, he is occupied in his dreams with mere images and useless forms of realities, and he is so foolish as to think they are truly realities; but when he awakes, these dreamy illusions fall away and vanish. He then begins to be occupied with real things, excluding all images.

Thus, too, spiritually. The individual who lives in ungodliness, sleeps, and is, as it were, dead before God, neither seeing nor feeling the real spiritual blessings, offered and promised to him through the Gospel, regarding them as vain and useless. For these blessings can be seen only by faith in the heart, being yet concealed. Still, however, he mingles in temporal, transitory things, luxuries and honors, which, in contrast with eternal life, joy, and happiness, are to be regarded as dreamy images compared to natural, physical creatures.

When he awakes, and obtains faith, all these transitory things will vanish, and show how futile they are; concerning which it is said* (Ps. 73, 20): “As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image;” and Isa. 29, 8: “It shall even be as when an hungry man dreameth, and, behold he eateth; but he awaketh, and his soul is empty; or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.”

Behold, now is it not entirely too contemptuous, to compare this world’s highest power, riches, pleasure, and honor, to a dream and dreamy images? Who dares to say that kings, princes, wealth, possessions, pleasure, and power, are the creatures of a dream, when there is so much raging and raving after them on earth? It is because men sleep, and do not rise up and see this light in faith.

“For now is our salvation nearer than when we believed.”

What is implied by this? Did we believe before, or do we not believe now? Here it is necessary to know, as St. Paul, Rom. 1, 2, 3, says, that through his prophets God promised in the Holy Scripture, the Gospel of his Son Jesus Christ, our Lord, that through him all the world should be saved, as the words, Gen. 22, 18, to Abraham, read: “In thy seed shall all the nations of the earth be blessed.” This blessing promised here to Abraham in his seed, is nothing else but the grace and salvation in Christ, presented through the Gospel to all the world, as St. Paul, Rom. 4 and Gal. 4, also declares. For Christ is the seed of Abraham, that is, his natural flesh and blood, in whom all, who believe and call on him, will be blessed.

This promise of God was afterwards more carefully set forth and widely circulated by the prophets, and all of them wrote concerning the advent of Christ, his grace and Gospel, as St. Peter, Acts 3, 18–24, says. This same divine promise was believed by all the saints before the birth of Christ, and thus in and through the Christ yet to come, they were preserved and saved by this faith; so that even Christ, Luke 16, 22, calls this promise Abraham’s bosom, into which all the saints from Abraham to Christ were gathered.

Now, this is what St. Paul means, when he says: “Our salvation is nearer than when we believed.” As if he should say: The promise of God, made to Abraham, is now no more to be awaited in the future; it is fulfilled; Christ is come; the Gospel has arisen, and the blessing is distributed through all the world; and now all that we waited for and believed in the promise, is here. By this the apostle has described the spiritual day, concerning which he afterwards speaks, and which is properly the rising and the light of the Gospel; as we shall hear.

But faith is not, therefore, abolished, but rather established. For even as men formerly believed in the promise of God, that it would be fulfilled; so we believe on the same promise of God, that it is now fulfilled; one faith is like the other, in itself, except that one succeeds the other, like the promise and the fulfillment succeed each other; for they are both based on the seed of Abraham, that is, on Christ, the one preceding and the other succeeding his advent. For he who would now believe, like the Jews, that Christ is yet to come, as if the promise were not yet fulfilled, would be condemned, because he would make God a liar, pretending that he has not yet fulfilled his promise, which, however, he has fulfilled. Thus our salvation would still be far from us, and we would have to wait for it yet in the future.

Concerning these two faiths Paul, Rom. 1, 17, says: “In the Gospel is the righteousness of God revealed from faith to faith.” What is meant by the expression: “From faith to faith?” Nothing else but,—although the faith of the fathers and our faith are one and the same, trusting in Christ yet to come, and in Christ who has already come, still the Gospel leads us from that faith to this faith,—that now it is necessary to believe, not only the promise, but also the fulfillment already made, which Abraham and the ancients had not then to believe, although they had the same Christ that we have. One faith, one spirit, one Christ, one community of all saints, except that they preceded, and we succeed Christ.

Thus we, (that is, the fathers with us,) have, in the same common faith, believed in one Christ, and still believe in him, but in a different condition. And as, for the sake of the common faith and of Christ, we say, when the fathers believed, that we have believed, although we did not live in their time; so, on the other hand, they say, when we hear, see, and believe Christ, that they hear, see, and believe him, although they do not live in our day. For David thus speaks, Ps. 8, 3: “When I consider thy heavens, the work of thy fingers;” again, Ps. 9, 2: “I will be glad, and rejoice in thee: I will sing praise to thy name, O thou Most High;” and in many other similar passages; so that one person is taken for, or assumes another, in consequence of the common faith, through which they have Christ in the midst of them and become one body.

His declaration, “Our salvation is nearer than when we believed,” cannot be understood of nearness of possession or occupancy. For the fathers had the same faith, and even the same Christ, that we have, and he was equally as near to them as he is to us; as Heb. 13, 8, says: “Jesus Christ the same yesterday, and to-day, and for ever;” that is, Christ has been from the beginning of the world to the end, and through and in him all are preserved. To him that believes most, he is nearest, and from him that believes least, salvation is farthest, so far as possession and occupancy are concerned. But St. Paul has reference here to the nearness of the manifestation [of this salvation.] Since, in the days of Christ, the promise was fulfilled, and the Gospel arose in all the world, and appeared, and was publicly preached through him to all men, the Apostle says “our salvation is nearer” than when it lay concealed in the promise and was not developed. Thus it is said, Tit. 2, 11: “For the grace of God, that bringeth salvation, hath appeared;” that is, it has arisen and is publicly preached; although all the saints who lived previous to this appearing of that grace, were likewise in possession of it.

The Scripture teaches, therefore, that Christ shall come, notwithstanding he has already been in all the fathers. He did not come to all, however, through public preaching, until after his resurrection from the dead. Of this coming, or advent the Scripture mostly speaks, in consequence of which he also came bodily in the human nature. For his becoming man would have benefited no one if a gospel had not resulted from it, through which he might be presented to all the world, and through which it might be made known why he became man; so that the promised blessing might be imparted to all who through the Gospel believe in him. Hence St. Paul, Rom. 1, 2, says; that the Gospel was promised of God. As if he would say: God was more concerned about the Gospel and this public coming or advent through the word, than about the bodily birth or advent in the human nature. He was occupied with the Gospel and our faith; he therefore permitted his son to become man, so that the Gospel might be preached concerning him, and thus, through the revealed word, his salvation might draw near and come to all the world.

Some have presented four different advents of Christ, according to the four Sundays in Advent. But the one, which is the most useful, upon which all the efficacy depends, and concerning which St. Paul here speaks, they did not perceive. For they do not know what gospel is, or why and for what purpose it was given. They talk much about the advent of Christ, and yet they drive him farther from us than heaven is from earth. Of what use is Christ, if he is not embraced by faith? But how can he be embraced by faith where the Gospel is not preached?

“The night is far spent, the day is at hand.”

This is equivalent to saying our salvation is near. For by the word day Paul means the Gospel, which is a day that enlightens the hearts or souls; therefore, since the day has broken forth, our salvation is near to us; that is, Christ and his grace promised to Abraham, have now arisen; are preached in all the world; they enlighten all men; they awaken us all from sleep, and show us the true, eternal blessings; so that we may be occupied with them, and walk honorably in the day. By the word night, however, we must understand all doctrines which are not the Gospel; for there is no saving doctrine but that of the Gospel; all else is night and darkness.

Observe the words of Paul. He describes the most lovely and cheerful part of the day; namely, the lovely, joyful dawn, and rising of the sun. For the dawn is the time, at which the night has passed away and disappeared, and the day has broken forth. Then we see, in consequence of the dawn, all the birds singing, all the beasts moving, and all human beings lifting themselves up; so that when the day breaks and the redness of the sky appears, it seems as if the world were new and all things were re-animated. Therefore, in many portions of the Scripture, the consolatory, vivifying preaching of the Gospel, is compared to the dawn, and to the rising of the sun, sometimes under figures, sometimes in plain language; as, here, Paul in plain terms styles the Gospel the breaking day.*

This day, the most lovely sun, Jesus Christ, produces. Hence Malachi calls him Sun of righteousness, saying, ch. 4, v. 2: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings.” For all who believe in Christ, receive from him the brightness of his grace, and righteousness, and shall be happy under his wings. In the 118th Ps. v. 24, it is also said: “This is the day which the Lord hath made; we will rejoice and be glad in it.” As if he should say: the natural sun makes the natural day, but the Lord himself, this day. He is the sun himself, from whom the brightness and the day, that is, the Gospel, proceed, and shine in all the world. John 9, 5: “I am the light of the world.”

Ps. 19, 1, both, the sun and the day, Christ and the Gospel, are described in the most lovely manner: “The heavens declare the glory of God;” that is, like the natural heavens show forth the sun and the day, and as the sun is in the heavens; so in their preaching, the Apostles present and introduce the real Sun, Christ; and then follows: “In them hath he set a tabernacle for the sun; which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof.” All this is spoken of this lovely breaking of the day, that is, of the Gospel, which the Scripture extols in a high and lovely manner; for it produces life, joy, pleasure, energy, and brings with itself all that is good; it is therefore also called Gospel, that is, joyful news.

Who can enumerate, however, what this day reveals to us? It teaches us all things,—what God is, what we are, what has passed, what is to come, in regard to heaven, to hell, earth, angels, devils. Here we see how we should demean ourselves in regard to all these things,—whence we are, and whither we are going. Yet the devil has so deceived us that we forsake the day, and seek truth from philosophers and heathens who never knew a solitary thing about all this, and, permitting ourselves to be blinded by human doctrines, we return to the night. Whatever is not this day, cannot indeed be light. Otherwise St. Paul and all the Scripture would not urge this day alone and pronounce all else night.

Our disposition to seek, in opposition to declarations of Scripture so clear and express, secondary lights, when the Lord himself declares that he is the light and sun of the world, must result from the displeasure of Providence, which we have incurred; and were there no other indications, by which we might know that the high schools of the Pope are the most abominable harlotries and knaveries of the devil, the fact alone indeed would be abundantly sufficient, that they so shamelessly introduce and extol Aristotle as a secondary light, and that they exercise themselves more in him than in Christ; nay, they exercise themselves, not in Christ, but wholly in Aristotle.

“Let us therefore cast off the works of darkness, and let us put on the armor of light.”

Precisely as Christ is the sun, and the Gospel is the day, so faith is the light or medium of sight and wakefulness on this day. For it profits us nothing for the sun to shine, and make the day, if our eyes do not perceive the light. Therefore, although the Gospel has arisen, and preaches Christ in all the world, none are enlightened by it, except those who receive it, and have risen from sleep through the light of faith. But to the sleeping the sun and the day are useless; for from these they receive no light, and see as little as if there were neither sun nor day. Now is the time and the hour, of which he says: “Beloved brethren, that knowing the time, that now it is high time to awake out of sleep,” &c. Although it is a spiritual time and hour, it has arisen in natural time, and still daily arises; in which we must rise up from sleep and lay aside the works of darkness, &c. Thus St. Paul shows that he is not speaking to those who are yet in unbelief. For, as already said, he does not teach the doctrine of faith here, but the works and fruits of faith. He says they know that the time is here, the night is past, and the day has broken forth.

But if you ask, what need have these of such an epistle? It has been already stated that there are two kinds of preaching: one, which teaches; the other which incites and exhorts. Now, no one ever knows so much as to make it unnecessary to admonish him, and continually to urge him to fresh meditations on that which he already knows, in order that the devil, the world, and the flesh, his unceasing enemies, may not render him weary and negligent, and ultimately careless, and thus lull him to sleep. For St. Peter, 1 Epist. 5, 8, says: “Your adversary, the devil, as a roaring lion walketh about, seeking whom he may devour;” therefore says he: “Be sober, be vigilant.” Here too the design of St. Paul, is that, since the devil, the world, and the flesh cease not to assail us, there should be no cessation in exhorting, inciting and impelling to vigilance and activity.*

For this reason St. Paul likewise arranges his language so appropriately. He calls, not the works of darkness, but the works of light, armor, and not works. Why this? Without doubt, to show that in maintaining proper vigilance and a pious life, conflicts, pains, labor, and danger will be incurred, since these three powerful enemies, the devil, the world, and the flesh, incessantly oppose us day and night. Hence Job, ch. 7, v. 1, says, that the life of man on earth is strife and contention.

Now, it is by no means a light matter, to stand continually in battle-array during our whole life. Hence it is necessary, indeed, to have good trumpets and bugles; that is, such preaching and exhortation as will enable us valiantly to maintain our position in the battle. Good works are armors; evil works are not; unless we conform to them, and allow them to control us. If so, they likewise become armors; as St. Paul, Rom. 6, 13, says: “Yield not your members as instruments of unrighteousness unto sin.” As if he should say: Let not the works of darkness so overcome you as to render your members instruments of unrighteousness.

Now, it has already been sufficiently stated that here by the word light faith is implied, which shines from the day of the Gospel, out of the sun, Christ, into our hearts; hence the armors of light are nothing else but the works of faith. Darkness, on the other hand, is unbelief reigning in the absence of the Gospel and of Christ, through the doctrines of men and their own reason, instigated by the devil. The works of darkness are, therefore, the works of unbelief; for even as Christ is a Lord and Ruler of that brilliant faith, so, as St. Paul, Eph. 6, 12, says, the devil is a ruler of this darkness; that is, over unbelievers; as 2 Cor. 4, 3, 4, he also says: “But if our gospel be hid, it is hid to them that are lost: in whom the God of this world,” (that is, the devil,) “hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ * * should shine unto them.” The character of these two different works, however, will hereafter appear.

“Let us walk honestly, as in the day.”

In the day, the works of darkness are not performed; one is ashamed of another, and conducts himself honorably. The expression, the night is shameless, is proverbial; and it is true. Therefore, the works of which we would be ashamed in the day, are performed in the night. But the day is shame-faced, and constrains us to an honorable walk. A Christian should, therefore, so live and conduct himself that all his works may be of such a character as never to cause him to be ashamed of them, although all the world should see them. For he that so lives and acts as to be unwilling for his deeds to be seen or heard, openly before every one, lives certainly not in a Christian manner. Of this, John 3, 20, Christ speaks: “For every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be manifest that they are wrought in God.”

Hence you perceive the great necessity of this incitation and exhortation to be vigilant and to put on the armor of light. How many Christians are there at the present time, who could bear for all their works to come to the day? But what kind of a Christian life do we hypocrites lead, that we cannot bear for our conduct to be exposed to men, which, however, is already exposed to God, his angels, and all his creatures, and, on the last day, shall be exposed to every one? A Christian should, therefore, live as he would be found in the last day and before all men; Eph. 5, 8: “Walk as children of light; for the fruit of the Spirit is in all goodness and righteousness and truth;” and Rom. 12, 17: “Provide things honest,” not only in the sight of God, but also, “in the sight of all men.” Again, 2 Cor. 1, 12: “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, * * we have had our conversation in the world.”

But such a life indeed cannot be perpetuated where faith does not exist, since this vigilant, active, valiant faith has enough to do to continue in such a life, without falling asleep or growing weary. As necessary, therefore, as it is to preach doctrine to the illiterate, so necessary is it to exhort the literate, so that they may not fall off from their incipient good life, through the assaults of the raging flesh, the subtle world, and the treacherous devil.

“Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.”

Here he enumerates the works of darkness by name, one of which he calls sleep, in the commencement of this discourse; as, 1 Thess. 5, 6, it is written: “Let us not sleep as do others; but let us watch and be sober.” Not that he forbids natural sleep, but spiritual, which consists in unbelief, from which the works of darkness result; although natural sleep is a work, too, of darkness, if indulged in through lust and inebriety, to the obstruction of the light and its armor. These six works of darkness include all others; such as are enumerated in Gal. 5, 19, 20, 21, and Col. 3, 5, 8. We shall briefly divide them into two classes, the one upon the right, the other upon the left. Upon the right side, these four, rioting, drunkenness, chambering, and wantonness, are arrayed; on the left, strife and envying. For in the Scripture the left side signifies adversity, and all that results from adversity; as, wrath, envying, &c. The right side means prosperity, and all that results from prosperity; as rioting, drunkenness, lust, indolence.

It is certain, therefore, that St. Paul wishes to include under these two works of darkness, strife and envying, all others of similar character; as those enumerated in Eph. 4, 31: “Let all bitterness, and wrath, and anger, and clamor, and evil-speaking be put away from you, with all malice;” and in Gal. 5, 20: “Now the works of the flesh are hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murder,” &c., and, in a word, all the evils so innumerable, which may result from wrath, in words and actions.

Thus, too, under these four vices, rioting, drunkenness, indolence, and lewdness, he includes all the vices of unchastity in words and actions, which no one would desire to enumerate; so that by these six enumerated works it is briefly understood that the individual who lives, under darkness, in unbelief, does not keep himself pure before his neighbor, but is inordinate in all his actions in regard to himself and his fellow-man. Further comments, these words, indeed, need not; every one knows well what rioting and drunkenness, or excessive eating and drinking, more for the gratification of the appetite, than for the nourishment of the body, mean. Again, there is no difficulty in understanding what is meant by idleness in beds and chambers, by lewdness and unchastity; that is, the indulgence of the lusts and appetites of the flesh, by excessive sleeping and indolence, by every species of unchastity and carnality, committed in beds, by the satiated, indolent, drowsy, and lazy, whether in the day or night, in bed or elsewhere, alone or in company,—vices, all of which also seek natural darkness and secret places, and which St. Paul expresses by the words chambering and wantonness; and so, too, strife, envying, &c., are generally understood.

“But put ye on the Lord Jesus Christ.”

Here he embraces and exhibits in a few words all the armors of light, when he admonishes us to put on Christ. Christ is put on in two ways.

First, when we clothe ourselves with his own virtues; this is effected through the faith which relies on the fact that Christ died and accomplished all things for us. For, not our righteousness, but the righteousness of Christ, reconciled us to God, and redeemed us from sin. This mode of putting on Christ belongs to the doctrine which teaches faith; and in this way Christ is given to us as a gift and a pledge.*

Secondly, he is our example and pattern, which we should follow and like which we should become, clothing ourselves even in the virtuous garment, in which he walked. Hence St. Paul says we should put on Christ. Again, 1 Cor. 15, 49: “As we have borne the image of the earthy, we shall also bear the image of the heavenly;” and Eph. 4, 22, 23, 24: “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.”

Now, in Christ we perceive nothing but pure armors of light. Here there is no gormandizing, or drunkenness, but fasting, moderation, and restraint of the flesh, through labor, active exertion, preaching, praying, and doing good for mankind; here there is no indolence, apathy, or unchastity, but true discipline, purity, chastity, vigilance, wakefulness, sleeping in fields, having neither house, nor chamber, nor bed; here there is no wrath, strife, or envying, but pure goodness, sweetness, love, mercy, patience, &c. In order, therefore, to present Christ in a few words, as an example, St. Paul says in the words, Col. 3, 12, 14: “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness.” Again, in Phil. 2, 2, after commanding them to love one another, and serve, and be the servants of one another, he also presents as an example, this same Christ who became a servant for us, saying: “Let this mind be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man.”

Now, in short, the armors of light are good works in opposition to rioting, drunkenness, lechery, and indolence, strife and envying; such as, fasting, watchfulness, prayer, labor, chastity, modesty, temperance, goodness, endurance of hunger, thirst, cold, heat; and not to employ my own words, let us hear St. Paul himself in his own enumeration of them, Gal. 5, 22: “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness,” &c. But still more abundantly does he enumerate them, in 2 Cor. 6, 1–10: “We * * beseech you also that you receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee; behold, now is the accepted time; behold, now is the day of salvation,”) as if he should say: For now is our salvation nearer than when we believed, and now is the time to awake out of sleep; “Giving no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report; as deceivers, and yet true; as unknown and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” Behold, what a fertile stream flows from the lips of St. Paul. Here you perceive abundantly enough which are the armors of light, on the left hand and on the right. This is truly putting on Jesus Christ.

It is, however, a very important circumstance that in this epistle the highest example, the Lord himself, is presented, when it is said: “Put on the Lord.” This is a strong incentive. For the individual that can see his master fasting, and enduring hunger, labor, watchfulness, and fatigue, and at the same time be feasting and regaling himself, lolling and sleeping, and living in luxury, must be a scoundrel. What master could allow such conduct in his servant? Or what servant would dare to undertake it? It cannot be otherwise, we must blush when we behold Christ, and see that we are so very unlike him!

Who will incite and impel to action him who will not be warmed, exhorted, and incited by Christ’s own example? What shall the leaves and words accomplish by their rustling, when this thunder-clap of Christ’s example does not move us? Therefore St. Paul added especially the word, Lord, and said: “Put on the Lord Jesus Christ;” as if he should say; ye who are servants, think not yourselves great and exalted; look upon your Lord who himself, though under no obligation, thus acted.

“And make not provision for the flesh, to fulfill the lusts thereof.”

Here in a few words St. Paul mentions two different cares or provisions for the flesh. The one is natural, providing for the body food and raiment necessary to sustain life and vigor, so that the body may not by too many deprivations be enfeebled and unfitted for labor.

The other is sinful, gratifying the lusts and excessive appetites. This one St. Paul here forbids. For from it works of darkness result. For the flesh must be so constrained as to serve, and to be subservient to the spirit, and not to dismount its master, but to go on and carry him if necessary. Sirach, ch. 33, 25, says: “A sack of food and a rod are necessary for the ass, and food, a scourge, and labor for the servant.” He does not say that you should mistreat or maim the ass; nor does he say that you should abuse or imprison the servant. Thus, to the body belong, subjection, labor, and all that is essential to its proper subsistence; and St. Paul himself says: “I keep under my body, and bring it into subjection.” He does not say: I bring it into sickness, or death, but to serve in submission to the spirit.

This addition St. Paul made on account of two classes of people. The one are those who, under the appearance of natural necessity, indulge and gratify their lusts and fancies; and this misconception is so easy to fall into, that many saints have complained of it, and, in opposition to it, have often too much restrained their bodies. Nature is so subtle and deceptive in regard to its demands and lusts, that no one can sufficiently secure it, but must live here amidst cares and insecurity. The others are blinded saints who imagine that the kingdom of God and his righteousness consist in meats and drinks, garments and couches, which they choose; they look no further than at the work, and imagine that, if they so fast that their heads become frantic, or their stomachs disordered, or their bodies emaciated, they have done well. Concerning this, Paul, 1 Cor. 8, 8, says: “Meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse;” again, Col. 2, 18, 23: “Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, * * * * which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh.”

Gerson commends the Carthusians for not eating meat, even when debility renders it necessary, although they should die for the want of it. Thus this great man was deceived by this superstitious, angelic spirituality. How, if God judges them as murderers of their own bodies? Indeed, no orders, statutes, or vows contrary to the command of God, can be made; and if they should be, they avail nothing, as little as if you would vow to break your marriage contract. Now, indeed, here through St. Paul, God has forbidden such murder of our own bodies; and it is our duty to allow the body whatever is necessary for it, whether wine, meat, eggs, or any thing else, whether it be on Friday or Sunday, in Lent, or after the feast of Easter, regardless of all orders, traditions, and vows. No prohibition contrary to the command of God can avail, though all the angels should make it.

This wretched folly arises, however, from darkness and blindness, when they look upon works themselves, as if they would be saved by the magnitude and multiplicity of them. St. Paul wishes to make armors of light out of them, and to use them so as to overcome the works of darkness; so far, then, and no farther, should fasting, vigilance, and labor be employed. Therefore, in the sight of God, nothing at all depends on the fact that you eat fish or meat, drink water or wine, wear red or green, or do this or that. They are all good creations of God, created to be used. You should only be careful, then, to be temperate in them, and to abstain from them so far as it is necessary for you to overcome the works of darkness. Hence, it is impossible to give a common rule for this abstinence; for all bodies are not alike constituted: one needs more, another less; every one must judge for himself, and regulate his body according to the declaration of Paul:—“Make not provision for the flesh, to fulfil the lusts thereof.” If there had been any other rule to give, St. Paul would not have omitted it here.

Hence you see that these ecclesiastical traditions which flatly forbid the eating of meat, are contrary to the Gospel, and predicted by Paul, 1 Tim. 4, 1, 2, 3, where he says: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their own conscience seared with a hot iron: forbidding to marry, and commanding to abstain from meats, which God hath created, to be received with thanksgiving.” That these words have a reference to the orders of the ecclesiastics and the whole papacy, no one can deny; they are clear; hence their works are manifest.

In like manner, you perceive here, that St. Paul does not teach the fanatical devotion of certain effeminate saints who set apart for themselves particular days for fasting, as a special service to God. Regardless of any distinction of days and meats, our whole life should be temperate and sober. For if these things are to be armors of light, and if our whole life is to be pure and chaste, we must never lay off these armors, but be always found sober, temperate, vigilant, energetic, &c. But these fanatic saints fast one day on bread and water, and afterwards eat and drink to excess every day for a quarter of a year. Some likewise fast by abstaining from food in the evening, but drink to excess;—and who can enumerate all the folly and works of this darkness? all of which have originated from the fact that merely the work, and not the use of the work, is regarded by them, converting the armor into a mirror, and not knowing why they fast or abstain; precisely as one who bears a sword merely to look at, and when assailed, does not use it.

Let this suffice on this Epistle.

Gennadius of Constantinople views salvation as being obtained by believing and confessing, and puts emphasis on calling/confessing to God in prayer.

Martin Luther also views salvation the same way, but he puts more emphasis on calling in truth.

Both of their views are to be juxtaposed with John Calvin's own commentary on Romans 10:10.

“And surely, he who is justified has already obtained salvation: hence he no less believes with the heart unto salvation, than with the mouth makes a confession. You see that he has made this distinction, — that he refers the cause of justification to faith, — and that he then shows what is necessary to complete salvation; for no one can believe with the heart without confessing with the mouth: it is indeed a necessary consequence, but not that which assigns salvation to confession.” - John Calvin, https://www.ccel.org/ccel/calvin/calcom38.xiv.ii.html

John Calvin views the confession as a byproduct of faith, Gennadius of Constantinople AND Martin Luther don't.