Ainsworth:

God’s will.

As God knows, so he wills, and appoints all things concerning his creatures, Jer. 25:5,6, and 7.

God’s will and appointment extends also to beasts, and the vile creatures, Mat. 10:29.

God manifests not all his will concerning his creatures and his dealing with them, Mat. 24:36, so then God’s revealed will, and his secret will are not opposite, but only members and degrees of will.  God’s will is 1. Absolute. 2. Conditional.

Absolute, are things absolutely promised, or spoken without condition, on our part. Conditional, when God wills any thing of us, but with condition; as he wills that all men should be saved [1 Tim. 2:4.]; namely if they will believe in Christ, Mat. 28:20.

As God has a determining will, concerning his creatures, so he has an appointing will, concerning his creatures, so he has an appointing will unto them, Heb. 10:5,6, and 7.

Whatsoever God wills absolutely, and of itself, is good, Jam. 1:13; Psal. 119:12.

God wills sins, not simply, but by accident, as he knows and means to bring good out of them [Gen. 45:5, and 50:20.].

God’s appointing will pertains to all men, God will have all to believe, as belief is a point of obedience, and honor to him; but as belief is a grace, and a gift of God, he wills not all men to believe, but his elect.

Henry Ainsworth, The Old Orthodox Foundation of Religion: Left for a Patterne To a New Reformation (London: Printed by E. Cotes, and are to be sold by Michael Spark at the Blue Bible in Green Arbour, 1653), 24. [Some spelling modernized; some reformatting; italics original; and underlining mine.]

Ainsworth:

Reprobation.

Opposite to election is reprobation, which is God’s decree, to leave some in their sin and misery, and for sin to damn them; or reprobation is God’s decree, to pass by some and not elect them, and to permit those to fall into sin, and to punish them eternally for sin.

Herein are two acts, 1. Negative: 2. Positive.

Negative, to refuse, or not elect: positive, to punish for sin: for that from which they are reprobate, is from grace and glory, and that whereto they are appointed, is damnation: the cause of non-electing, God’s just pleasure and will, Mat. 11, Rom. 9, without respect of good or evil in the creature; the cause of the second act (damnation) is man’s sin.

God is he that reprobates some sinners, Rom. 9: 18, 1 Thess. 5:9. This is also from eternity, Jud. 4 and many are passed by and reprobated, Mat. 20:16. The things whereof men are reprobate, are true faith, 2 Tim. 3:6, true sanctification, Tit. 1:16, eternal life, Act. 13:38, compared with 1 Thess. 5:9, and Jud. 4. The cause of punishing the wicked is their sin, for justice must needs respect the innocency, or guilt of the creature. The end of reprobation I properly God’s glory, Prov. 16:14.

The perdition of the reprobate is also the end, but by accident: unchangeable also is the decree of God [Isa. 46:10.]

Thus much of election and reprobation.

Henry Ainsworth, The Old Orthodox Foundation of Religion: Left for a Patterne To a New Reformation (London: Printed by E. Cotes, and are to be sold by Michael Spark at the Blue Bible in Green Arbour, 1653), 39-40.  [Some spelling modernized; some reformatting; italics original; and underlining mine.]