Luther's _caeterum censeo_, that we are neither to deny nor to search
the hidden God (who cannot be apprehended in His bare majesty--_qui in
nuda sua maiestate non potest apprehendi_, E., Op. Lat. 2, 171), but to
adhere to the revelation He has given us in the Gospel, is repeated
again and again also in his _Commentary on Genesis_, which was begun in
1536 and completed in 1545. In the explanation of chap. 26, 9 we read,
in part: "I gladly take occasion from this passage to discuss the
question concerning doubt, concerning God and God's will. For I hear
that everywhere among the nobles and magnates profane sayings are spread
concerning predestination or divine prescience. For they say: 'If I am
predestinated, I shall be saved, whether I have done good or evil. If I
am not predestinated, I shall be damned, without any regard whatever to
my works.' Against these ungodly sayings I would gladly argue at length
if my ill health would permit. For if these sayings are true, as they
believe them to be, then the incarnation of the Son of God, His
suffering and resurrection, and whatever He did for the salvation of the
world, is entirely abolished. What would the prophets and the entire
Holy Scriptures profit us? what the Sacraments? Let us therefore abandon
and crush all this," all these ungodly sayings.
Luther proceeds: "These thoughts must be opposed by the true and firm
knowledge of Christ, even as I frequently admonish that above all it is
useful and necessary that our knowledge of God be absolutely certain,
and being apprehended by firm assent of the mind, cleave in us, as
otherwise our faith will be in vain. For if God does not stand by His
promises, then our salvation is done for, while on the contrary this is
to be our consolation that, although we change, we may nevertheless flee
to Him who is unchangeable. For this is what He affirms of Himself, Mal.
3, 6: 'I am the Lord, I change not,' and Rom. 11, 29: 'For the gifts and
calling of God are without repentance.' Accordingly, in the book _De
Servo Arbitrio_ and elsewhere I have taught that we must distinguish
when we treat of the knowledge of God or, rather, of His essence. For
one must argue either concerning the hidden or the revealed God.
Concerning God, in so far as He has not been revealed to us, there is no
faith, no knowledge, no cognition whatever. Here one must apply the
saying: What is above us does not concern us (_Quae supra nos, nihil ad
nos_). For such thoughts as search for something higher, beyond or
without the revelation of God, are altogether diabolical; and by them
nothing else is achieved than that we plunge ourselves into perdition,
because they are occupied with an unsearchable object, _i.e._, the
unrevealed God. Indeed, rather let God keep His decrees and mysteries
concealed from us, for there is no reason why we should labor so much
that they be disclosed to us. Moses, too, asked God to show His face, or
glory, to him. But the Lord answered, Ex. 33, 23: 'Thou shalt see My
back parts; but My face shall not be seen. _Posteriora mea tibi
ostendam, faciem autem meam videre non poteris_.' For this curiosity is
original sin itself, by which we are impelled to seek for a way to God
by natural speculation. But it is an enormous sin and a useless and vain
endeavor. For Christ says, John 6, 65; 14, 6: 'No man cometh unto the
Father but by Me.' Hence, when we approach the non-revealed God, there
is no faith, no word, nor any knowledge, because He is an invisible God
whom you will not make visible."
With special reference to his book _De Servo Arbitrio_ Luther continues:
"It was my desire to urge and set forth these things, because after my
death many will quote my books and by them try to prove and confirm all
manner of errors and follies of their own. Now, among others I have
written that all things are absolute and necessary; but at the same time
(and very often at other times) I added that we must look upon the
revealed God, as we sing in the Psalm: '_Er heisst Jesus Christ, der
Herr Zebaoth, und ist kein andrer Gott_,' 'Jesus Christ it is, of
Sabaoth Lord, and there's none other God.' But they will pass by all
these passages, and pick out those only concerning the hidden God. You,
therefore, who are now hearing me, remember that I have taught that we
must not inquire concerning the predestination of the hidden God, but
acquiesce in that which is revealed by the call and the ministry of the
Word. For there you can be certain regarding your faith and salvation
and say: I believe in the Son of God who said: 'He that believeth on the
Son hath everlasting life,' John 3, 36. In Him therefore is no damnation
or wrath, but the good will of God the Father. But these very things I
have set forth also elsewhere in my books, and now I transmit them
orally, too, _viva voce;_ hence I am excused--_ideo sum excusatus_."
(E., Op. Exeg. 6, 200. 292. 300; CONC. TRIGL. 897f.)