Nor is it merely a question of the sinner's _condition_; his very _nature_ is radically corrupt--wholly under the power of Satan. Hence he not only needs to be introduced into a new condition, but also to be endowed with a new nature. The nature and the condition go together. If it were possible for the sinner to better his condition, what would it avail so long as his nature was irrecoverable bad? A nobleman might take a beggar off the streets and adopt him; he might endow him with a noble's wealth, and set him in a noble's position; but he could not impart to him nobility of nature; and thus the nature of a beggarman would never be at home in the condition of a nobleman. There must be a nature to suit the condition; and there must be a condition to suit the capacity, the desires, the affections, and the tendencies of the nature. Now, in the gospel of the grace of God, we are taught that the believer is introduced into an entirely new condition; that he is no longer viewed as in his former state of guilt and condemnation, but as in a state of perfect and everlasting justification; that the condition in which God now sees him is not only one of full pardon, but it is such that infinite holiness cannot find so much as a single stain. He has been taken out of his former condition of guilt, and placed absolutely and eternally in a new condition of unspotted righteousness. It is not, by any means, that his old condition is improved. This is utterly impossible. "That which is crooked cannot be made straight." "Can the Ethiopian change his skin, or the leopard his spots?" Nothing can be more opposed to the fundamental truth of the gospel than the theory of a gradual improvement in the sinner's condition. He is born in a certain condition, and until he is "born again" he cannot be in any other. He may try to improve, he may resolve to be better for the future--to "turn over a new leaf"--to live a different sort of life; but, all the while, he has not moved a single hair's breadth out of his real condition as a sinner. He may become "religious," as it is called,--he may try to pray, he may diligently attend to ordinances, and exhibit an appearance of moral reform; but none of these things can, in the smallest degree, affect his positive condition before God.