best app to get free music on iphone to be, is enlarged, and made so great that it is able to fulfil the divine commandments which it shall wish, when it shall once firmly and perfectly wish. Nor does it detract at all from a man's own will when he performs any act in accordance with God. For their part, theologians and historians who read Augustine have not always been philosophically astute enough to see what Augustine was up to. Let us, therefore, consider those very merits of the Apostle Paul which he said the Righteous Augustine on free choice of the will pdf would recompense with the crown of righteousness; and let us see ffree these merits of his were really his own — I mean, whether they wll obtained by him of himself, or augustine on free choice of the will pdf the gifts of God.">
His words are: The law works wrath. Then, that it might not be thought that he had brought any accusation, or suggested any blame, against the law, he immediately takes himself to task with this inquiry: What shall we say, then? Is the law sin? God forbid. For without the law sin was dead.
For I was alive without the law once; but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin , taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy ; and the commandment holy , just, and good.
Was, then, that which is good made death unto me? But sin , that it might appear sin , worked death in me by that which is good — in order that the sinner, or the sin , might by the commandment become beyond measure.
Why, therefore, do those very vain and perverse Pelagians say that the law is the grace of God by which we are helped not to sin? Do they not, by making such an allegation, unhappily and beyond all doubt contradict the great apostle? He, indeed, says, that by the law sin received strength against man; and that man, by the commandment, although it be holy , and just, and good, nevertheless dies, and that death works in him through that which is good , from which death there is no deliverance unless the Spirit quickens him, whom the letter had killed, — as he says in another passage, The letter kills, but the Spirit gives life.
Therefore, brethren that I may warn you with better effect in the words of the apostle himself , we are debtors not to the flesh, to live after the flesh; for if you live after the flesh you shall die; but if you through the Spirit do mortify the deeds of the body, you shall live.
For in order that they to whom the apostle addressed this language might not exalt themselves, thinking that they were themselves able of their own spirit to do such good works as these, and not by the Spirit of God , after saying to them, If you through the Spirit do mortify the deeds of the flesh, you shall live, he at once added, For as many as are led by the Spirit of God , they are the sons of God.
As many, therefore, as are led by their own spirit, trusting in their own virtue , with the addition merely of the law's assistance, without the help of grace , are not the sons of God. Such are they of whom the same apostle speaks as being ignorant of God's righteousness, and wishing to establish their own righteousness, who have not submitted themselves to the righteousness of God.
Their own righteousness, indeed, he says, they wish to establish; and this righteousness is of the law, — not that the law was established by themselves, but that they had constituted their righteousness in the law which is of God , when they supposed themselves able to fulfil that law by their own strength, ignorant of God's righteousness — not indeed that by which God is Himself righteous, but that which man has from God. And that you may know that he designated as theirs the righteousness which is of the law, and as God's that which man receives from God , hear what he says in another passage, when speaking of Christ: For whose sake I counted all things not only as loss, but I deemed them to be dung, that I might win Christ, and be found in Him — not having my own righteousness, which is of the law, but that which is through the faith of Christ , which is of God.
Wherefore, after saying, Not having my own righteousness, which is of the law, he immediately subjoined, But that which is through the faith of Christ , which is of God. This is what they were ignorant of, of whom he says, Being ignorant of God's righteousness, — that is, the righteousness which is of God for it is given not by the letter, which kills, but by the life-giving Spirit , and wishing to establish their own righteousness, which he expressly described as the righteousness of the law, when he said, Not having my own righteousness, which is of the law; they were not subject to the righteousness of God — in other words, they submitted not themselves to the grace of God.
For they were under the law, not under grace , and therefore sin had dominion over them, from which a man is not freed by the law, but by grace. On which account he elsewhere says, For sin shall not have dominion over you; because you are not under the law, but under grace. It is by grace that any one is a doer of the law; and without this grace , he who is placed under the law will be only a hearer of the law.
To such persons he addresses these words: You who are justified by the law are fallen from grace. Now who can be so insensible to the words of the apostle, who so foolishly, nay, so insanely ignorant of the purport of his statement, as to venture to affirm that the law is grace , when he who knew very well what he was saying emphatically declares, You who are justified by the law are fallen from grace? Well, but if the law is not grace , seeing that in order that the law itself may be kept, it is not the law, but only grace which can give help, will not nature at any rate be grace?
For this, too, the Pelagians have been bold enough to aver, that grace is the nature in which we were created, so as to possess a rational mind , by which we are enabled to understand — formed as we are in the image of God , so as to have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creeps upon the earth.
This, however, is not the grace which the apostle commends to us through the faith of Jesus Christ. For it is certain that we possess this nature in common with ungodly men and unbelievers; whereas the grace which comes through the faith of Jesus Christ belongs only to them to whom the faith itself appertains.
For all men have not faith. But the law was in existence up to that time, and it did not justify; and nature existed too, but it did not justify. They also maintain that God's grace , which is given through the faith of Jesus Christ , and which is neither the law nor nature, avails only for the remission of sins that have been committed, and not for the shunning of future ones, or the subjugation of those which are now assailing us. Now if all this were true , surely after offering the petition of the Lord's Prayer, Forgive us our debts, as we forgive our debtors, we could hardly go on and say, And lead us not into temptation.
Now I strongly advise and earnestly require your Love to read attentively the book of the blessed Cyprian which he wrote On the Lord's Prayer. As far as the Lord shall assist you, understand it, and commit it to memory. In this work you will see how he so appeals to the free will of those whom he edifies in his treatise, as to show them, that whatever they have to fulfil in the law, they must ask for in the prayer.
But this, of course, would be utterly empty if the human will were sufficient for the performance without the help of God. It has, however, been shown to demonstration that instead of really maintaining free will , they have only inflated a theory of it, which, having no stability, has fallen to the ground.
Neither the knowledge of God's law, nor nature, nor the mere remission of sins is that grace which is given to us through our Lord Jesus Christ ; but it is this very grace which accomplishes the fulfilment of the law, and the liberation of nature, and the removal of the dominion of sin.
Being, therefore, convicted on these points, they resort to another expedient, and endeavour to show in some way or other that the grace of God is given us according to our merits. For they say: Granted that it is not given to us according to the merits of good works, inasmuch as it is through it that we do any good thing, still it is given to us according to the merits of a good will; for, say they, the good will of him who prays precedes his prayer , even as the will of the believer preceded his faith , so that according to these merits the grace of God who hears, follows.
I have already discussed the point concerning faith , that is, concerning the will of him who believes, even so far as to show that it appertains to grace — so that the apostle did not tell us, I have obtained mercy because I was faithful; but he said, I have obtained mercy in order to be faithful. For how, says he, shall they call upon Him in whom they have not believed? On this account the apostle himself constantly puts faith before the law; since we are not able to do what the law commands unless we obtain the strength to do it by the prayer of faith.
Now if faith is simply of free will , and is not given by God , why do we pray for those who will not believe , that they may believe? This it would be absolutely useless to do, unless we believe , with perfect propriety, that Almighty God is able to turn to belief wills that are perverse and opposed to faith.
Man's free will is addressed when it is said, Today, if you will hear His voice, harden not your hearts. But if God were not able to remove from the human heart even its obstinacy and hardness, He would not say, through the prophet , I will take from them their heart of stone, and will give them a heart of flesh. For this is what is said by the prophet Ezekiel: I will give them another heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh; that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God , says the Lord.
For where a good will precedes, there is, of course, no longer a heart of stone. In another passage, also, by the same prophet , God , in the clearest language, shows us that it is not owing to any good merits on the part of men , but for His own name's sake, that He does these things.
This is His language: This I do, O house of Israel , but for mine holy name's sake, which you have profaned among the heathen , whither ye went. And I will sanctify my great name, which was profaned among the heathen , which you have profaned in the midst of them; and the heathen shall know that I am the Lord, says the Lord God , when I shall be sanctified in you before their eyes. For I will take you from among the heathen , and gather you out of all countries, and will bring you into your own land.
Then will I sprinkle you with clean water, and you shall be clean: from all your own filthiness, and from all your idols will I cleanse you.
A new heart also will I give you, and a new spirit will I put within you; and the stony heart shall be taken away out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and will cause you to walk in my statutes, and you shall keep my judgments, and do them. Now why did He say It is I that do it, but for my holy name's sake, were it not that they should not think that it was owing to their own good merits that these things were happening, as the Pelagians hesitate not unblushingly to say?
But there were not only no good merits of theirs, but the Lord shows that evil ones actually preceded; for He says, But for my holy name's sake, which you have profaned among the heathen. Who can fail to observe how dreadful is the evil of profaning the Lord's own holy name? And yet, for the sake of this very name of mine, says He, which you have profaned, I, even I, will make you good, but not for your own sakes; and, as He adds, I will sanctify my great name, which was profaned among the heathen , which you have profaned in the midst of them.
He says that He sanctifies His name, which He had already declared to be holy. Therefore, this is just what we pray for in the Lord's Prayer — Hallowed be Your name. We ask for the hallowing among men of that which is in itself undoubtedly always holy. Then it follows, And the heathen shall know that I am the Lord, says the Lord God , when I shall be sanctified in you.
Although, then, He is Himself always holy , He is, nevertheless, sanctified in those on whom He bestows His grace , by taking from them that stony heart by which they profaned the name of the Lord. Lest, however, it should be thought that men themselves in this matter do nothing by free will , it is said in the Psalm, Harden not your hearts; and in Ezekiel himself, Cast away from you all your transgressions, which you have impiously committed against me; and make you a new heart and a new spirit; and keep all my commandments.
For why will you die, O house of Israel , says the Lord? For I have no pleasure in the death of him that dies, says the Lord God: and turn ye, and live. We should remember that He says, Cast away from you all your transgressions, when it is even He who justifies the ungodly. We should remember that He says, Make you a new heart and a new spirit, who also promises, I will give you a new heart, and a new spirit will I put within you.
Why does He command, if He is to give? Why does He give if man is to make, except it be that He gives what He commands when He helps him to obey whom He commands? There is, however, always within us a free will — but it is not always good; for it is either free from righteousness when it serves sin — and then it is evil — or else it is free from sin when it serves righteousness — and then it is good.
But the grace of God is always good; and by it it comes to pass that a man is of a good will, though he was before of an evil one.
By it also it comes to pass that the very good will, which has now begun to be, is enlarged, and made so great that it is able to fulfil the divine commandments which it shall wish, when it shall once firmly and perfectly wish. And thus, indeed, he receives assistance to perform what he is commanded.
Then is the will of use when we have ability; just as ability is also then of use when we have the will. For what does it profit us if we will what we are unable to do, or else do not will what we are able to do? The Pelagians think that they know something great when they assert that God would not command what He knew could not be done by man. Who can be ignorant of this? But God commands some things which we cannot do, in order that we may know what we ought to ask of Him.
For this is faith itself, which obtains by prayer what the law commands. He, indeed, who said, If you will, you shall keep the commandments, did in the same book of Ecclesiasticus afterwards say, Who shall give a watch before my mouth, and a seal of wisdom upon my lips, that I fall not suddenly thereby, and that my tongue destroy me not.
Forasmuch, then, as what he said is true : If you will, you shall keep the commandments, why does he want a watch to be given before his mouth, like him who says in the Psalm, Set a watch, O Lord, before my mouth? Why is he not satisfied with God's commandment and his own will; since, if he has the will, he shall keep the commandments?
How many of God's commandments are directed against pride! He is quite aware of them; if he will, he may keep them. Why, therefore, does he shortly afterwards say, O God , Father and God of my life, give me not a proud look? Why, therefore, does he afterwards say, Turn away from me concupiscence?
Let a man observe them; because, if he will, he may keep the commandments. But what means that cry to God , Let not the greediness of the belly nor lust of the flesh take hold on me! For it is certain that we keep the commandments if we will; but because the will is prepared by the Lord, we must ask of Him for such a force of will as suffices to make us act by the willing.
It is certain that it is we that will when we will, but it is He who makes us will what is good , of whom it is said as he has just now expressed it , The will is prepared by the Lord. Of the same Lord again it is said, It is God who works in you, even to will!
And what does this promise amount to but this: I will remove your hard heart, out of which you did not act, and I will give you an obedient heart, out of which you shall act? It is He who causes us to act, to whom the human suppliant says, Set a watch, O Lord, before my mouth. That is to say: Make or enable me, O Lord, to set a watch before my mouth — a benefit which he had already obtained from God who thus described its influence: I set a watch upon my mouth.
He, therefore, who wishes to do God's commandment, but is unable, already possesses a good will, but as yet a small and weak one; he will, however, become able when he shall have acquired a great and robust will. When the martyrs did the great commandments which they obeyed , they acted by a great will, — that is, with great love. Of this love the Lord Himself thus speaks: Greater love has no man than this, that a man lay down his life for his friends.
For this: You shall not commit adultery , You shall not kill, You shall not steal , You shall not covet ; and if there be any other commandment, it is briefly comprehended in this saying, namely, You shall love your neighbour as yourself. And who was it that had begun to give him his love , however small, but He who prepares the will, and perfects by His co-operation what He initiates by His operation?
Forasmuch as in beginning He works in us that we may have the will, and in perfecting works with us when we have the will. On which account the apostle says, I am confident of this very thing, that He which has begun a good work in you will perform it until the day of Jesus Christ. We can, however, ourselves do nothing to effect good works of piety without Him either working that we may will, or co-working when we will. Hence punishment for sin is just God's foreknowledge of future events does not compel them to take place.
If someone says that a stone sins because it falls down through its weight, I will not say he is more senseless than a stone; he is simply insane. But we accuse a spirit of sin when we prove that it has preferred to enjoy lower goods and has abandoned higher ones… No man is forced to sin, either by his nature or anothers' If you wish to attribute sin to the Creator, you will acquit the sinner of his sin.
Sin cannot be rightly imputed to anyone but the sinner. Every good is from God. On free choice of the will Item Preview.
EMBED for wordpress. Want more? Advanced embedding details, examples, and help! There are no reviews yet. By contrast, two recent theological readings of Augustine have noted his late emphasis that human agency can be both determined by original sin or by divine grace and voluntary—which makes Augustine a compatibilist, though neither reading uses that philosophical terminology. Although Alistair McFadyen , Ch.
Sinners do what they want, though they lack control over what they find appealing. McFadyen leaves open the question of whether this theme allows Augustine to resolve the questions about freedom and responsibility raised by his theology. McFarland worries that Augustine sometimes also suggests that we can be blamed only for what we undeterminedly choose. He rarely defined his terms. For these reasons, among others, Augustine sometimes contradicted himself, or overstated his case, tried out ideas only to drop them, or simply failed to develop the implications of a view he advocated.
Because Augustine is widely categorized as a theologian, it has taken his modern readers some time to see that he was a sophisticated heir of both Stoic and neo-Platonic action theory. Isidore is typically taken to have meant that Augustine wrote too much for any one scholar to have read. Both considerations apply to recent scholarship on Augustine. For their part, theologians and historians who read Augustine have not always been philosophically astute enough to see what Augustine was up to.
In various ways, therefore, accounts of Augustine on free will have tended to be selective readings. It is a truism for some that Augustine was the first to articulate the idea of free will see, for instance, Arendt , 84ff.
However, this claim is misleading in a number of respects. Because of his status, Augustine has often been wrongly credited with inventing ideas that he inherited and developed. The first great theorist of anything like what we have in mind when we speak of free will may have been the first great Christian theologian, Origen, who was a kind of libertarian see Frede Rather than the inventor of the idea of free will, therefore, Augustine is a reference point for it, the source of a conversation about free will we have inherited from him through centuries of further conversation partners.
A further complexity that must be kept in mind is how deceptive it can be to say that Augustine had a concept of free will as such. He wrote a great deal about the voluntas. Nor did he distinguish volitional from intellective powers. Given our typical associations with the term, it can be quite misleading to read Augustine as a theorist of free will. It is more illuminating to simply read Augustine as having developed, over time, conceptions of freedom and responsible agency that sought to make philosophical and psychological sense of his theological convictions about original sin, infant baptism, divine foreknowledge and grace, predestination, and related topics.
Part of the interest and difficulty of reading Augustine is the fact that he did so in dialogue with his Christian, Platonist, and Stoic forbearers, often both appropriating and dissenting from all of those parties. In many ways this dialogical work was not the expression of a settled position but an experimental foray. Augustine brought the first two parts of the book to their climax with the claim that what we choose or consent to liberum arbitrium is within our power to control.
The idea that we non-determinedly choose in ways that allow our ultimate moral and spiritual identities to be up to us was, more or less, the Christian Platonist view Augustine had learned prior to his conversion.
It appealed to him in part because it seemed to offer an appropriately non-Manichean solution to the problem of evil. Notably, however, this book was left unfinished until, about six years later, in , Augustine returned to his dialogue, adding a third part. In this concluding discussion Augustine raised questions about whether postlapsarian sinners, or saints saved by grace, really have the power for self-determination that his book had been celebrating.
Change is possible, but only with divine assistance. Though he had begun to question whether sinners have a libertarian freedom to achieve virtue and vice, he continued to take for granted that Adam and Eve must have had such agency. This definition was to cause Augustine much trouble in the Pelagian debates about original sin. Thus, the early Augustine modified his libertarian inheritance without entirely rejecting it. At the same time, by raising questions about the theological and psychological adequacy of the teaching about human agency he had inherited, Augustine had begun to move toward what would become his distinctive view.
A year later, in his Replies to [the Manichean] Simplicianum, Augustine had settled on the position that he would develop for the rest of his career, most rigorously in his anti-Pelagian treatises. The means of that purification might differ in one way or another, and so too the nature of the good life that one sought. But what all fundamentally pagan views have in common is a theological error correlated with a psychological error. Because they did not recognize Christ as savior, the pagans were unable to recognize the necessity of being saved by divine help.
We are made new in Christ, Augustine thought, because that is the only way for us to be saved at all. The psychological corollary is that divine action has priority over human action because the former makes it possible for the latter to be transformed and to have the power to successfully seek the good.
Without such grace humanity is trapped in a willing yet helpless bondage to evil. This philosophical theology of human action differed in significant ways from the one to which Augustine was converted, and it took him another twenty years to think his position through. Along the way he changed his mind about a variety of the details of his position.
The Donatists were an African Catholic sect for whom the power of the sacraments depended on the purity of the priests who administer them. For them, Christ was another sage, an example for the elite to follow.
Readers who take Augustine to be a libertarian typically misread him because they pay too little attention to the late works in which he expressed his mature doctrines of original sin and predestination.
Compatibilists are widely expected to believe in determinism, so it can be surprising to discover that Augustine did not. Those who are not given such grace cannot avoid sin. These views about sin and grace are sometimes thought to be deterministic, but Augustine was keen to argue otherwise e. Augustine did not believe in causal determinism, or fatedness by heavenly bodies, and was probably an occasionalist; see Couenhoven , 3.
For something to be sin—and thus evil, a privation of the good— it has to be against the divine will in a way that it could not be if God played a positive role in promoting it. It is true that God has oversight over all creation. Augustine argued at length in City of God that human kingdoms are established by divine providence. There are many times when God simply allows us to do as we please.De libero arbitrio libri tres English : On Free Choice of the Will is a book by Augustine of Hippo about the freedom of augustine on free choice of the will pdf structured as a Platonic augustine on free choice of the will pdf with a student names Evodius. Young Augustine wrote it in three volumes, one — in Rome, after his baptismand the other two between andafter his priestly ordination in Africa. The author started De libero arbitrio as a part of a series of works against Manichaeism and Pelagianism specifically, and Gnosticism broadly and argued in favor of aspects of Scepticism. Augustine challenged Determinismidentifying it as a heresy that leads to 100 free asian dating sites in the usa, in the first volume and investigated the conditions of the existence of God and knowledge in the other two parts. In Book I, Augustine outlines basic Hamartiological concepts about the nature of sin and answers the basic question "Where does evil come from? In Book II, Augustine answers the charge that God "should not" have given mankind Free Will, and that somehow he is morally culpable for the actions of mankind. Augustine answers this by expounding upon a body-spirit internal-external epistemological paradigm, arguing that the ability to reason is itself of divine origin and necessary for humans to understand common truths. There is nothing of any kind that is not from God. Thus, when we speak of the Providence and sovereignty of God, this does not include evil because it is shadow, a movement of Free will against Being itself. Sin is Defectivus Motus, a vacuum of Goodness, and not a "thing" with being at all. Thus it is accurate to state that God did not create nor cause evil, and at the same time, is the Omnipotent Sovereign over all existence. The Platonic and Gnostic Determinists Augustine is replying to insist that their philosophy does not negate moral responsibility and the agency of humankind. Kadhi tu rimzim mp3 free download takes aim at this dodge, stating that no denial of real free will can result in mankind being truly responsible for their own evil. Hence punishment for sin is just God's foreknowledge of future events does not compel them to take place. If someone augustine on free choice of the will pdf that a stone sins because it falls down through augustine on free choice of the will pdf weight, I will not say he is more senseless than a stone; augustine on free choice of the will pdf is simply insane. But we accuse a spirit of sin when we prove that it has preferred to enjoy lower goods augustine on free choice of the will pdf has abandoned higher ones… No man is forced to sin, either by his nature or anothers' If you wish to attribute sin to the Creator, you will acquit the sinner of his sin. On the Free Choice of the Will. Book. EVODIUS: Please tell me whether God is not the author of evil. AUGUSTINE: I shall tell you if you make it plain what kind of. 1 Augustine of Hippo (Routledge Companion to Free Will) Jesse mainly on his reading of Augustine's early On Free Choice (Kirwan ; William Babcock. Augustine of Hippo excerpt from. De Libero Arbitrio, AD. (On Free Choice of the Will). EVODIUS: Since these things are true, I very much wonder how God. SAINT AUGUSTINE. THE TEACHER. THE FREE CHOICE OF. THE WILL. GRACE AND FREE WILL. Translated by. ROBERT P. RUSSELL, O.S.A.. Villanova. Cambridge Core - Theology - Augustine: On the Free Choice of the Will, On Grace and Free Choice, and Other Writings. pp i-iv. Access. PDF; Export citation. free choice of will; and there are also in the same Scriptures inspired proofs given of that very grace of Augustine proves that we are justified (saved) by God's. Access-restricted-item: true. Addeddate: Bookplateleaf: Boxid: IA Camera: Canon 5D. City: Indianapolis. 2 On the Free Choice of the Will Book, EVODI US: Please tell me whether God is not the author of evil. AUGUSTI N E: I shall tell you if you make it plain what. Augustine's work On Free Choice of the Will opens with the challenge of the problem of evil. Evodius asks Augustine, “Please tell me: isn't God the cause of evil? Sin is that which vitiates the things of nature. Sin is not from the God, but from the will of sinning. That is why sin was result of man's freedom of choice. It was not by a command that He bade him, in which case his obedience would be praiseworthy; but He inclined the man's will, which had become debased by his own perverseness, to commit this sin , by His own just and secret judgment. And thus, neither was it the grace of God alone, nor was it he himself alone, but it was the grace of God with him. John again gives us the plainest proof of this when he says, We love Him because He first loved us. Not of works is spoken of the works which you suppose have their origin in yourself alone; but you have to think of works for which God has moulded that is, has formed and created you. Then it follows, And the heathen shall know that I am the Lord, says the Lord God , when I shall be sanctified in you. Wherefore the law is holy ; and the commandment holy , just, and good. Now, when it was in his power to say, and rightly to say: But the wages of righteousness is eternal life, he yet preferred to say: The grace of God is eternal life; in order that we may hence understand that God does not, for any merits of our own, but from His own divine compassion, prolong our existence to everlasting life. For this is faith itself, which obtains by prayer what the law commands. For of these he says, We are His workmanship, created in Christ Jesus unto good works. For after saying, The wages of sin is death, he at once added, The grace of God is eternal life through Jesus Christ our Lord. By saying, Forsake me not, he shows that if he were to be forsaken, he is unable of himself to do any good thing. With reference to those persons who so preach and defend man's free will , as boldly to deny, and endeavour to do away with, the grace of God which calls us to Him, and delivers us from our evil deserts, and by which we obtain the good deserts which lead to everlasting life: we have already said a good deal in discussion, and committed it to writing, so far as the Lord has vouchsafed to enable us. Observe, therefore, what follows: There is henceforth laid up for me, he says, a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. Perhaps you ask whether we ever read in the Sacred Scriptures of grace for grace. Nevertheless, lest the will itself should be deemed capable of doing any good thing without the grace of God , after saying, His grace within me was not in vain, but I have laboured more abundantly than they all, he immediately added the qualifying clause, Yet not I, but the grace of God which was with me.