8. Fourthly, Though there is no necessity of our being so learned and knowing, yet there is of our being good and virtuous. This is necessary, both, as commanded by God, and as a means of our final perfection. And besides, ’tis necessary now, there being no other opportunity for it. If we don’t know here, we may know hereafter, and infallibly shall, if we are but good here. But if we are not good here, we shall neither be good, happy, nor knowing hereafter. The _main_ opportunity for knowledge is _after_ life; the _only_ opportunity of being good is now: and if we take care to improve this, we are secure of the other; but if this is neglected, all is lost. This therefore is indispensably necessary; and ’tis the only thing that is so: and ’tis necessary now; necessary not only to our happiness in general, but also to our intellectual happiness in particular. For, 9. Lastly, Thus stands the case between God and man. Man was made in a state of innocence and perfection, in perfect favour and communion with God, his true good, and in a capacity so to continue. From this excellent state he wilfully fell, and by his fall so disabled himself, that he could not by his own strength repent, and so provoked God, that though he could have repented, yet he could not have been pardoned, without satisfaction made to the divine justice. This satisfaction man was not able to make, nor any other creature for him. Whereupon God in great mercy ordained a mediator, his own Son, God and man, between himself and his lapsed creature; who by the sacrifice of himself should effect two things, answerable to the double necessity of man: first, make repentance available, which otherwise would not have been so; and, secondly, merit grace for him, that he might be able to repent. And this is what is meant by the restoration or redemption of man, which thus far is universal and unconditional.