The institutions of Christian religion, written by the reverend father, M. John Calvin, compendiously…The institutions of Christian religion, written by the reuerend father, M. Iohn Caluin, compendiously…

3 Yet being convicted by experience it self, they confess that without great difficulty they cannot establish a kingdom for reason, and that sometimes they are haled hither and thither into divers parts by sense: yet so that in their opinion they have always free election, neither believe they that their will can be letted, but if it will, it may follow reason in all points for their guide.

3 Yet béeing conuicted by experience it selfe, they confesse that without great difficultie they cannot establish a kingdome for reason, and that sometymes they are haled hither and thither into diuers parts by sense: yet so that in their opinion they haue alwayes frée election, neither beléeue they that their will can be letted, but if it will, it may followe reason in all poyntes for their guide.

4 As touching the Ecclesiastical writers, albeit there have been none, that did not acknowledge both that the soundness of reason in man, hath been sore wounded by sin (wherein they differ from the Philosophers) and his will entangled with perverse desires: yet many of them have too much assented to the Philosophers (whereof two causes may be assigned) and truly all the ancient (only Augustine excepted) have either varied herein or else wavered, so that almost no certainty may be gathered of their writings. More newer writers one after an other continually fell by little & little from worse to worse, but first the Grecians. And first as touching the signification of the word, he showeth what some as well of the fathers as of the new writers have thought of free will. The sum whereof is, that the name of free will is rather to be referred to reason, whose part is to discern between good and evil things, and the Adjective free, pertaineth properly to will, which may be turned to either of both.

4 As touching the Ecclesiastical writers, albeit there haue bene none, that did not acknowledge both yt the soundnesse of reason in man, hath bene sore wounded by sinne (wherein they differ from the Philosophers) and his wil entangled with peruerse desires: yet many of them haue too much assented to the Philosophers (wherof two causes may be assigned) and truely all the auncient (onely Augustine excepted) haue either varied herein or els wauered, so that almost no certaintie may be gathered of their writings. More newer writers one after an other continually fell by litle & litle from worse to worse, but first the Grecians. And first as touching the signification of the worde, he sheweth what some as well of the fathers as of the newe writers haue thought of free will. The summe whereof is, that the name of frée will is rather to be referred to reason, whose parte is to discerne betwéene good and euill things, and the Adiectiue frée, pertayneth properly to will, which may bée turned to eyther of both.