31. We therefore not only allow, but earnestly exhort all who seek after true religion, to use all the reason which God hath given them, in searching out the things of God. But your _reasoning justly_, not only on this, but on any subject whatsoever, presupposes _true judgments_ already formed, whereon to ground your argumentation. Else, you know, you will stumble at every step: because _ex falso non sequitur verum_. It is impossible, if your premisses are false, to infer from them true conclusions. 32. You know likewise, that before it is possible for you to form a _true judgment_ of them, it is absolutely necessary, that you have a _clear apprehension_ of the things of God, and that your ideas thereof be all _fixed_, _distinct_, and _determinate_. And seeing our _ideas_ are not innate, but must all originally come from our _senses_; it is certainly necessary that you have _senses_ capable of discerning objects of this kind. Not those only which are called _natural senses_, which in this respect profit nothing, as being altogether incapable of discerning objects of a spiritual kind; but _spiritual senses_, exercised to discern spiritual good and evil. It is necessary that you have _the hearing ear_, and the _seeing eye_, emphatically so called; that you have a new class of senses opened in your soul, not depending on organs of flesh and blood, to be _the evidence_ of things not seen, as your bodily senses are of visible things; to be the avenues to the invisible world, to discern spiritual objects, and to furnish you with ideas of what the outward _eye hath not seen, neither the ear heard_. 33. And till you have these _internal senses_, till the eyes of your understanding are opened, you can have no _apprehension_ of divine things, no _idea_ of them at all. Nor consequently, till then, can you either _judge truly_, or _reason justly_ concerning them: seeing your reason has no ground whereon to stand, no materials to work upon. 34. To use the trite instance. As you cannot _reason_ concerning colours, if you have no _natural sight_, because all the _ideas_ received by your other senses are of a different kind; so that neither your _hearing_, nor any _other sense_, can supply your want of _sight_, or furnish your reason in this respect with matter to work upon: So you cannot _reason_ concerning spiritual things, if you have no _spiritual sight_; because all your ideas received by your _outward senses_ are of a different kind. Yea, far more different from those received by faith or _internal sensation_, than the idea of colour from that of sound. These are only different species of one genus, namely, sensible ideas, received by external sensation: whereas the ideas of faith differ _toto genere_ from those of _external sensation_. So that it is not conceivable, that _external sensation_ should supply the want of _internal senses_; or furnish your _reason_ in this respect with matter to work upon.