If it "all comes from grace," then it was God who effected everything. Either it is "all," or it is part. This is clearly what Augustine and the scripture teach, not that part of it is grace, and part of it is human will assenting to it, but that it is all of grace, and the will is remade by that grace "whenever" He so desires, as in the quotes I already provided (which you seem to have not bothered to read). The difference between your view and Augustine's is, for Augustine, grace was sufficient for both conversion and ultimate salvation, while for you, it is not, but the will must have its due. Thus your view is more in tune with Semi-Pelagianism, or with the modern day Arminian, which Augustine also condemned:
"We know that God's grace is not given to all men. To those to whom it is given it is given neither according to the merits of works, nor according to the merits of the will, but by free grace. To those to whom it is not given we know that it is because of God's righteous judgment that it is not given." Augustine - On Rebuke and Grace
“And further, should any one be inclined to boast, not indeed of his works, but of the freedom of his will, as if the first merit belonged to him, this very liberty of good action being given to him as a reward he had earned, let him listen to this same preacher of grace, when he says: “For it is God which works in you, both to will and to do of His own good pleasure;” (Php 2:13) and in another place: “So, then, it is not of him that wills, nor of him that runs, but of God that shows mercy.” (Rom 9:16) Now as, undoubtedly, if a man is of the age to use his reason, he cannot believe, hope, love, unless he will to do so, nor obtain the prize of the high calling of God unless he voluntarily run for it; in what sense is it not of him that wills, nor of him that runs, but of God that shows mercy, except that, as it is written, “the preparation of the heart is from the Lord?” Otherwise, if it is said, “It is not of him that wills, nor of him that runs, but of God that shows mercy, because it is of both,” that is, both of the will of man and of the mercy of God, so that we are to understand the saying, “It is not of him that wills, nor of him that runs, but of God that shows mercy,” as if it meant the will of man alone is not sufficient, if the mercy of God go not with it—then it will follow that the mercy of God alone is not sufficient, if the will of man go not with it; and therefore, if we may rightly say, it is not of man that wills, but of God that shows mercy, because the will of man by itself is not enough, why may we not also rightly put it in the converse way: “It is not of God that shows mercy, but of man that wills,” because the mercy of God by itself does not suffice? Surely, if no Christian will dare to say this, “It is not of God that shows mercy, but of man that wills,” lest he should openly contradict the apostle, it follows that the true interpretation of the saying, “It is not of him that wills, nor of him that runs, but of God that shows mercy,” is that the whole work belongs to God, who both makes the will of man righteous, and thus prepares it for assistance, and assists it when it is prepared.”(Augustine, The Enchiridion on Faith, Hope and Love, Ch. 32)
I'm looking for one where Augustine says that the unjustified man is free only to sin; you might have a case there for a disagreement. (We don't think Augustine is infallible any more than you do.).
"But this part of the human race to which God has promised pardon and a share in His eternal kingdom, can they be restored through the merit of their own works? God forbid. For what good work can a lost man perform, except so far as he has been delivered from perdition? Can they do anything by the free determination of their own will? Again I say, God forbid. For it was by the evil use of his free-will that man destroyed both it and himself. For, as a man who kills himself must, of course, be alive when he kills himself, but after he has killed himself ceases to live, and cannot restore himself to life; so, when man by his own free-will sinned, then sin being victorious over him, the freedom of his will was lost. For of whom a man is overcome, of the same is he brought in bondage. This is the judgment of the Apostle Peter. And as it is certainly true, what kind of liberty, I ask, can the bond-slave possess, except when it pleases him to sin? For he is freely in bondage who does with pleasure the will of his master. Accordingly, he who is the servant of sin is free to sin. And hence he will not be free to do right, until, being freed from sin, he shall begin to be the servant of righteousness. And this is true liberty, for he has pleasure in the righteous deed; and it is at the same time a holy bondage, for he is obedient to the will of God. But whence comes this liberty to do right to the man who is in bondage and sold under sin, except he be redeemed by Him who has said, If the Son shall make you free, you shall be free indeed? And before this redemption is wrought in a man, when he is not yet free to do what is right, how can he talk of the freedom of his will and his good works, except he be inflated by that foolish pride of boasting which the apostle restrains when he says, By grace are you saved, through faith." (Augustine, The Enchiridion on Faith, Hope and Love, Chapter 30. Men are Not Saved by Good Works, Nor by the Free Determination of Their Own Will, But by the Grace of God Through Faith.
Whoops, I forgot to note that the first Italics is Claud, and the second italics is Campion. I responded to both of you in the same post.