5. Is it not then the very foolishness of folly, for fallen man to seek life by this righteousness? For man, who was _shapen in wickedness_, and _in sin did his mother conceive him_: man, who is by nature all _earthly, sensual, devilish_, altogether _corrupt and abominable_: in whom till he find grace, _dwelleth no good thing_; nay, who cannot of himself think one good thought? Who is indeed all sin, a mere lump of ungodliness, and who commits sin in every breath he draws; whose actual transgressions, in word and deed, are more in number than the hairs of his head! What stupidity, what senselesness must it be for such an unclean, guilty, helpless worm as this, to dream of seeking acceptance by _his own righteousness_, of living by _the righteousness which is of the law_?
6. Now whatsoever considerations prove the folly of trusting in the _righteousness which is of the law_, prove equally the wisdom of submitting to _the righteousness which is of God by faith_. This were easy to be shewn with regard to each of the preceding considerations. But to wave this, the wisdom of the first step hereto, the disclaiming our own righteousness, plainly appears from hence, that it is acting according to truth, to the real nature of things. For what is it more, than to acknowledge with our heart as well as lips, the true state wherein we are? To acknowledge, that we bring with us into the world, a corrupt, sinful nature; more corrupt indeed than we can easily conceive, or find words to express? That hereby we are prone to all that is evil, and averse from all that is good; that we are full of pride, self-will, unruly passions, foolish desires; vile and inordinate affections; lovers of the world, lovers of pleasure more than lovers of God? That our lives have been no better than our hearts, but many ways ungodly and unholy; insomuch that our actual sins, both in word and deed, have been as the stars of heaven for multitude: that on all these accounts, we are displeasing to him, who is of purer eyes than to behold iniquity; and deserve nothing from him, but indignation and wrath and death, the due wages of sin? That we cannot by any of our righteousness, (for indeed, we have none at all) nor by any of our works (for they are as the tree from which they grow) appease the wrath of God, or avert the punishment we have justly deserved? Yea, that, if left to ourselves, we shall only wax worse and worse, sink deeper and deeper into sin, offend God more and more, both with our evil works and with the evil tempers of our carnal mind, till we fill up the measure of our iniquities, and bring upon ourselves swift destruction? And is not this the very state wherein by nature we are? To acknowledge this then, both with our heart and lips, that is, to disclaim our own righteousness, _the righteousness which is of the law_, is to act according to the real nature of things, and consequently is an instance of true wisdom.
7. The wisdom of submitting to _the righteousness of faith_, appears farther from this consideration, that it is the righteousness of God: I mean here, it is that method of reconciliation with God, which hath been chose and established by God himself, not only as he is the God of wisdom, but as he is the sovereign Lord of heaven and earth, and of every creature which he hath made. Now, as it is not meet for man to say unto God, What dost thou? As none who is not utterly void of understanding, will contend with one that is mightier than he, with him whose kingdom ruleth over all; so it is true wisdom, it is a mark of sound understanding, to acquiesce in whatever he hath chosen, to say in this, as in all things, “It is the Lord; let him do what seemeth him good.”
8. It may be farther considered, that it was of mere grace, of free love, of undeserved mercy, that God hath vouchsafed to sinful man, any way of reconciliation with himself, that we were not cut away from his hand, and utterly blotted out of his remembrance. Therefore whatever method he is pleased to appoint, of his tender mercy, of his unmerited goodness, whereby his enemies, who have so deeply revolted from him, so long and obstinately rebelled against him, may still find favour in his sight, it is doubtless our wisdom to accept with all thankfulness.
9. To mention but one consideration more. It is wisdom to aim at the best end by the best means. Now the best end which any creature can pursue, is happiness in God. And the best end a fallen creature can pursue is, the recovery of the favour and image of God. But the best, indeed the only means under heaven given to man, whereby he may regain the favour of God, which is better than life itself, or the image of God, which is the true life of the soul, is the submitting to the _righteousness which is of faith_, the believing in the only-begotten Son of God.