Now supposing God to have brought a new intelligent creature into a new world, all the attributes of God oblige us to suppose this creature to be created in a perfect state both inwardly and outwardly. As intelligent, it must partake of the divine understanding; as living, it must have a degree of the divine life in it; as good, it must have a birth of the divine goodness in it; as an offspring of divine love, it must have a divine happiness, for the enjoyment of which the love of God created it. Now there is but one possible way, for this intelligent creature, thus endowed, to fall from, or lose the happiness of its first created state. It cannot knowingly choose misery, or the loss of its happiness: therefore it can only fall by such an ignorance, or power of falling as is consistent with its perfect state. Now this power lay wholly in the newness of its life: it only began to find itself an intelligent being; and yet had a power of looking with the eyes of its understanding either inwards, or outwards; upwards, or downwards. It had a power of acquiescing and rejoicing in that, which it found itself to be, and adoring that power and goodness which had brought it into the possession of such a nature: and it had a power of wandering into conjectures, and reasons about that, which it was not. Now as a free, intelligent creature, it could not be without this power of thus turning its intelligent eye; and yet, as a beginning creature, that had no experience, this power could not be free from a possibility of wandering; and therefore its power of wandering was not a defect, but a necessary part of its first perfect state. Now in this possibility of wandering with its intelligent eye, looking where it ought not, and entering into conjectures about that, which it was not, may be clearly seen the possibility of its falling from a state of high perfection.