This profound truth naturally leads us to the biblical doctrines of total depravity and moral incapacity. Fallen humanity, while physically capable of many actions and choices—indeed, we are able to act according to our desires—cannot, on a moral level, truly seek or desire God. We are morally incapable of doing so because, by our sinful nature, we lack any genuine inclination or desire to will what is truly good and pleasing to God. Jonathan Edwards elaborates on this distinction by differentiating natural inability—such as a stone’s inability to fly, which is a physical impossibility—from moral inability, which is the absence of any desire or willingness to pursue what is good and divine. In our fallen state, the human heart is spiritually dead in sin (Ephesians 2:1), hostile to God (Romans 8:7), and entirely incapable of understanding or seeking after Him (Romans 3:11, quoting Psalm 14/53). The Scriptures declare unequivocally: “There is none righteous, no, not one; there is none that seeks after God.” Edwards underscores that this is not mere hyperbole but a profound, sobering truth about human corruption—apart from divine intervention and regeneration, the human heart will never turn toward the true God. Any external religion—such as moral efforts, acts of charity, or even sincere religious acts—are insufficient and often serve only self-interest. These outward acts can veil the reality that the heart remains idolized, seeking self-glory rather than God's glory, and thus are not true expressions of seeking God. Edwards’ defense of this doctrine is both deeply intellectual and profoundly doxological; recognizing human total inability magnifies the sovereignty and glory of God. When we understand that we are powerless and defenseless on our own, our pride is humbled, and we are compelled to rejoice in the miraculous grace of God that can and does change us. All our efforts—be they witnessing, ministry, perseverance, or religious activity—are ultimately fruits of His divine power, not of our own strength (Philippians 2:13). Reliance on God as our refuge, rather than on human schemes, philosophies, or achievements, leads us to view His Word as the guiding and transforming authority in every aspect of life. Edwards also critiques human attempts at salvation—whether through “selling books,” “mega ministries,” elaborate prayer, or theological works—as echoes of the biblical warning against works-righteousness and dependence on human effort. Salvation, he insists, is wholly a work of God; human inability compels the sinner to cry out in dependence and desperation. Genuine prayer, therefore, is an honest confession: “Our salvation does not belong to us.” It is only by God’s mighty power that the dead are made alive, new desires are implanted, and faith is effectively wrought in the heart. Regeneration—the new birth—is the divine act that grants a heart inclined toward God, enabling the human will to embrace Christ freely. This grace is effectual and irresistible—not coercive in a way that overrides the will against its nature but sovereign enough to overcome the rebellion of the heart, making the gospel irresistibly appealing to the renewed soul. As Edwards paraphrases in *Freedom of the Will*, the conversion of a sinner depends not on self-determination but entirely on God’s sovereign election and determination. Recognizing this truth humbles pride, quiets self-flattery, and fills the believer’s heart with awe and joy at God’s wondrous grace. Those who truly understand and accept this doctrine are moved to pray ceaselessly—not out of a false sense of self-sufficiency but from a deep, joyful dependence on the One who alone can save. Your meditation on this truth echoes Edwards’ central message: a clear understanding of human impotence and divine sovereignty leads the soul to worshipful reliance on God's grace.