I will go one step farther in this reasoning:--on supposition of total inability, not only is the individual a passive subject of regenerating influences, but he is also incapable of regeneration, or any disposition or tendency towards regeneration, from any influences which lie merely in motives, produced by arraying objects before the mind. Motive, according to the definition, exhibited in the statement of Edwards's system, lies in the nature and circumstances of the object standing in correlation with the state of mind. Now the state of mind, in an unregenerate state, is a state represented by this system itself, as totally adverse to the objects of religion. Hence, there is no conceivable array of religious truth, and no conceivable religious exhortation and persuasion that could possibly come into such a relation to this state of mind as to form the motive of a religious choice or volition. It is perfectly plain, that before such a result could take place, the state of mind itself would have to be changed. But as the array of religious truth and the energy of religious exhortation must fail to produce the required volitions, on account of the state of mind, so neither can the state of mind be changed by this array of truth or by this exhortation. There is a positive opposition of mind and object, and the collision becomes more severe upon every attempt to bring them together. It must follow, therefore, that preaching truth and duty to the unregenerate, so far from leading to their conversion, can only serve to call out more actively the necessary determination, not to obey. The very enlightening of the intelligence, as it gives a clearer perception of the disagreeable objects, only increases the disinclination. Nor can we pause in this consequence, at human instrumentality. It must be equally true, that if divine interposition lies in the presentation of truth and persuasions to duty, only that these are given with tenfold light and power, it must fail of accomplishing regeneration, or of producing any tendency towards regeneration. The heart being in no correlation with these,--its sense of the disagreeable,--and therefore the energy of its refusal will only be the more intense and decided. If it should be remarked that hope and fear are feelings, which, even in a state of unregeneracy, can be operated upon, the state of things is equally difficult. No such hope can be operated upon as implies desire after religious principles and enjoyments; for this cannot belong to the corrupt nature; nor can any fear be aroused which implies a reverence of the divine purity, and an abhorrence of sin. The fear could only relate to danger and suffering; and the hope, to deliverance and security, independently of moral qualities. The mere excitement of these passions might awaken attention, constrain to an outward obedience, and form a very prudent conduct, but could effect no purification of the heart.