So, are you suggesting that man has two independent and/or distinct natures? Two, not one but two natures in the one person? Could you please clarify this for me. Since through the Holy Spirit, we are given a new nature, by which we can see or know our sinfulness and repent, and are given a saving faith, we are also given the ability to obey God's law. Perhaps the difficulty here is in the use of certain terms and/or how they are understood… differently between us? If that is the case, then clarification of the terms being used would be most helpful.

Ezekiel 36 [ASV] “26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. 27 And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them”

I would draw your attention to The Heidelberg Catechism Lord’s Day 33, Question 90: What is the quickening of the new man?

Answer: It is a sincere joy of heart in God, through Christ, (a) and with love and delight to live according to the will of God in all good works. (b)
(a) Rom.5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

Rom.14:17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
Isa.57:15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
(b) Rom.6:10,11 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
Gal.2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

V. What are the effects of conversion?
The effects of conversion are,
1. A true and ardent love to God, and our neighbor.
2. An earnest desire to obey God, without any exception, according to all his commandments.
3. All good works, or new obedience itself.
4. A desire to convert others, and bring them in the way of salvation.
In a word, the fruits of true repentance are the duties of piety towards God, and of charity towards our neighbor.

VI. Is conversion perfect in this life?
Our conversion to God is not perfect in this life, but is here continually advancing, until it reaches the perfection which is proposed in the life to come. “We know in part.” (1 Cor. 13:9.) All the complaints and prayers of the saints are confirmations of this truth. “Cleanse thou me from secret faults.” “wretched man that I am, who shall deliver me from the body of this death.” (Ps. 19:13. Rom. 7:24.) The conflict which is continually going on in those who are converted, bears testimony to the same truth. “The flesh lusteth against the Spirit, and the Spirit against the flesh,” &c. (Gal. 5:17.) The same thing may be said of the exhortations of the prophets and apostles, in which they exhort those who are converted to turn more fully unto God. “He that is righteous, let him be righteous still, and he that is holy, let him be holy still.” (Rev. 22:11.) We may also establish the same thing in the following manner: Neither the mortification of the flesh, nor the quickening of the Spirit, is absolute or perfect in the saints in this life. Therefore, neither is conversion, which consists of these two parts, perfect. As it respects the mortification of the old man, the case is clear, and does not admit of doubt that it is not perfect in this life; because the saints do not only continually strive against the lust of the flesh, but they also often for a time yield, and give over in this conflict often do they sin, fall and offend God, although they do not defend their sins, but detest, deplore, and endeavor to avoid them. As it regards the imperfection of the quickening of the new man, the same conflict is a sufficient testimony; and surely as our knowledge i now only in part, the renovation of the will and heart must also be imperfect: for the will follows the knowledge which we have.

There are two plain reasons why the will, in the case of those who are converted, tends imperfectly to the good in this life:
1. Because the renovation of our nature is never made perfect in this life, neither as it respects, our knowledge of God, nor the inclination which we have to obey him. The single complaint and acknowledgment which the apostle Paul made is a sufficient proof of what we have just said. “I know that in me, that is, in my flesh dwelleth no good thing,” &c. (Rom. 7:18, 19.)
2. Because those who are converted are not always governed by the Holy Spirit, but are sometimes for a season deserted by God, either for the purpose of trying, or chastising, or humbling them; yet they are nevertheless brought to repentance, so as not to perish. “Lord, I believe, help thou mine unbelief.” (Mark 9:24.)

But why does God not perfect conversion in the case of his people in this life, seeing that he is able to effect it? The reasons are, 1. That the saints may be humbled and exercised in faith, patience, prayer and wrest ling against the flesh, and that they may not boast of their perfection, thinking of themselves more highly than they ought, but daily pray; “Enter not into judgment with thy servant.” “Forgive us our sins.” (Ps. 143:2. Matt. 6:12.) 2. That they may press forward more and more unto perfection, and desire it more earnestly. That, trampling the world under their feet, they may run with greater alacrity in the Christian course, and aspire after those joys that are laid up in heaven, knowing that it will not be until then that they shall fully enjoy their promised inheritance. “Set your affection on things above, not on things on the earth for ye are dead, and your life is hid with Christ in God.” “Mortify, therefore, your members which are upon the earth.” “It doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him.” (Col. 3:2, 3, 5. John 3:2.)

Concerning this imperfection Calvin writes in the following expressive language: “This restoration is not accomplished in a single moment, or day, or year; but by continual, and sometimes even slow advances, the Lord destroys the carnal corruptions of his chosen, purifies them from all pollution, and consecrates them as temples to himself; renewing all their senses to real purity, that they may employ their whole life in the exercise of repentance, and know that this warfare will be terminated only in death.” Inst. lib. 3. cap. 3. sec. 9. The sections following the one from which we have quoted, down to the fifteenth, may also be read to advantage, in which there is a disputation learnedly set forth against the Cathari and Anabaptists, in reference to the remains of sin which cleave to the godly as long as they remain in the flesh.

The Chestnut Mare