On the one hand:
It may seem strange to some that there even is a debate as to what constitutes free will. The average person believes that he has free will. Whenever he is confronted with a choice he believes that he can either choose this way or that, and that either choice is a real possibility. In fact, this is what we generally think of when using the word choice. We think of the power to choose between alternatives. But the simple concepts of choice and free will have unfortunately been confused and complicated by Calvinists. As a result of their commitment to exhaustive determinism, Calvinists deny that the will is free in the sense that most people would naturally understand it to be. Yet, they refuse to jettison these commonly used terms despite holding to a theology that denies these concepts as normally understood.
They simply redefine “free will” so that it becomes essentially meaningless as normally understood. It becomes the “freedom” to do what one must in fact do. It is the “freedom” to do what has been predetermined from all eternity for one to do. It is the “freedom” to do what we have been irresistibly programmed to do (and free will has essential reference to “willing” and not just “doing”, i.e one might be hindered from “doing” what he has freely “willed” to do). It is essentially a necessitated freedom (a “freedom” that means “necessitated”) which betrays the inherent contradiction in the Calvinistic use of terms.
For most people this does not seem at all like freedom in the sense that people normally understand it when speaking of free will. In fact, most people understand that a will that acts by necessity is the opposite of a free will. Yet Calvinists want to take the opposite of free will and render that the proper definition of the term. 
Arminians, on the other hand, are able to work with standard definitions in using terms like “free will” and “choice”. To speak of free will is to speak of the power of self-determinism in a person. A person wills to either do this or that, or neither as the case may be. When we use the term “free will” we are describing the freedom the person has to choose from available options. The will is free in so far as it is not necessitated. If the will can only move in one direction, and no other directions are possible, then the will would not in that case be properly called “free”. Freedom of the will has reference to the will’s ability to freely choose. A free will is free from necessity. It has alternative power. 
It may be better to simply focus on the reality of choices. To speak of a choice is to speak of an agent deciding between two or more possibilities. Again, this is the standard definition that most people take for granted when speaking of choice or the action of choosing. Where there are options to choose from there is choice. If an option is not available, then it ceases to be an “option”, and choice, in that case, ceases to be a possibility.
But, again, things are not so simple when dealing with those who are comfortable using words in ways that are incompatible with (and often the polar opposite of) standard definitions. Calvinists and necessitarians still often want to speak of choices and choosing (there are some Calvinists that freely admit that such language is incompatible with Calvinistic determinism, but at present they are in the minority). But according to Calvinists all of our “choices” have been predetermined by God from before creation and before we were ever born or confronted with anything to choose from. If this is the case, it seems clear that “choice” is emptied of meaning.
If the only course of action available for a person in any given situation is the course of action predetermined by God from eternity, then one never really has a “choice.” The person can only do what he or she must do, and think what he or she must think. The only course of action truly available is the predetermined one. If that is the only course of action truly available, then there is nothing for the person to choose from and therefore there is, in fact, no “choice” at all.
This is an uphill battle for the Calvinist because we all believe that we make choices every day in numerous situations. We recognize that when only one course of action is available, we do not in that case have a choice. Some Calvinists who recognize this difficulty resort to focusing on the distinction between “having” choices and “making” choices. They tell us that while we never have a choice we still make choices. But it is at once apparent that it is quite impossible to “make” a choice without first “having” a choice. One simply cannot choose (making a choice) if there is no choice to be made (having a choice).
The Calvinist who wants to make such illogical distinctions is then forced to define “making” a choice in an illusionary fashion. He might argue that making a choice has reference only to one’s cognitive perception (conveniently forgetting that, according to Calvinistic doctrine, even the course of one’s cognitive perceptions is meticulously predetermined). As long as that person believes he has a choice he can make a choice. But this assertion betrays the need for having a choice in order to make a choice since the Calvinist recognizes that the person must at least “believe” or “perceive” that he has a choice before he can “make” a choice. Furthermore, if Calvinistic determinism is true, then even cognitive “options” are not real options if the mind can only move in a predetermined and necessitated direction.
On the other hand:
We know that all believers do fall to temptation at times (i.e., sin), and fail to make use of the way of escape provided for them by God in His faithfulness.
On the one hand, everyone has the freedom to do otherwise. On the other hand, everyone, including every single Christian, sins some of the time.
Isn’t that a rather incongruous combination of claims? Universal freedom to do otherwise leads to universal sin.
Here’s a population curve from the Christian era (which doesn’t include the pre-Christian era):
1 200 million
1000 275 million
1500 450 million
1650 500 million
1750 700 million
1804 1 billion
1850 1.2 billion
1900 1.6 billion
1927 2 billion
1950 2.55 billion
1955 2.8 billion
1960 3 billion
1965 3.3 billion
1970 3.7 billion
1975 4 billion
1980 4.5 billion
1985 4.85 billion
1990 5.3 billion
1995 5.7 billion
1999 6 billion
2006 6.5 billion
2010 6.8 billion
Now, according to kangaroodort, every one of those billions and billions of people had the freedom to do otherwise, and yet, without exception, every one of those billions of billions of people fell into sin throughout the course of their lives.
Of course, I’m a Calvinist, so I’m using to redefining freedom in a way that renders the concept essentially meaningless and all, but it strikes me as an odd sort of freedom to do otherwise that never ever does otherwise. A universal freedom to do otherwise that yields a uniform result. In fact, if I didn’t know any better, I’d almost suspect that such a freedom was...illusory.
If every roll of the dice comes up sixes, then what point may we reasonably conclude that the dice are loaded?