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Johnnie_Burgess said:
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speratus said:
Can you provide a citation from "Bondage of the Will" that proves Luther taught double predestination?

From The Bondage of the Will p. 176
It belongs to the same God Incarnate to weep, lament, and groan over the perdition of the ungodly, though that will of Majesty purposely leaves and reprobates some to perish.


Let's examine that passage in context:

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The God Incarnate, then, here speaks thus-"I WOULDand THOU WOULDST NOT!" The God Incarnate,-I say, was sent for this purpose-that He might desire, speak, do, suffer, and offer unto all, all things that are necessary unto salvation, although He should offend many, who, being either left or hardened by that secret will of Majesty, should not receive Him thus desiring, speaking, doing, and offering: as John i. 5, saith, "The light shineth in darkness, and the darkness comprehended it not." And again, "He came unto His own, and His own received Him not." (11.) It belongs also to this same God Incarnate, to weep, to lament, and to sigh over the perdition of the wicked, even while that will of Majesty, from purpose, leaves and reprobates some, that they might perish. Nor does it become us to inquire why He does so, but to revere that God who can do, and wills to do, such things.
Nor do I suppose that any one will cavillingly deny, that that will which here saith, "How often would I!" was displayed to the Jews, even before God became Incarnate; seeing that, they are accused of having slain the prophets, before Christ, and having thus resisted His will. For it is well known among Christians, that all things were done by the prophets in the name of Christ to come, who was promised that He should become Incarnate: so that, whatever has been offered unto men by the ministers of the word from the foundation of the world, may be rightly called, the Will of Christ.


The God Incarnate being sent for the "purpose-that He might desire, speak, do suffer, and offer unto all, all things that are necessary unto salvation" is inconsistent with double predestination which assumes that salvic grace is not truly offered to the reprobate. Luther tells us not to inquire why, having offered grace to all, God "leaves and reprobates some" (which is exactly what the doctrine of reprobation does), but "to revere that God who can do, and wills to do, such things."