matters not that we have no distinct ideas of
the terms "frigate" or "breakers;" we understand enough for our belief
and practice, and we should hasten to the sea-shore accordingly. Or
suppose that the same words were told us of a frigate in which we had
some near relation: should we not see at once that what we were meant to
understand and to believe in the words was, that we had lost a relation?
That is the truth with which we are concerned; and this we can
understand and feel, although we may be able to understand nothing more
of the words in which that truth is conveyed to us. Now, in like manner,
in whatever God says to us there is a purpose: it is intended to produce
on our minds a certain impression, and so far it must be understood. But
when God speaks to us of heavenly things, the terms employed can only be
understood in part, and so far as God's purpose with regard to our minds
reaches; but there must be a great deal in them which we can no more
understand than one who had never seen a ship, or a picture of one,
could understand the word "frigate." Our business is to consider what
impression or what actions the words are intended to produce in us. Up
to this point we can and must understand them: beyond this they may be
wholly above the reach of our faculties, and we can form of them no
ideas at all.

It is clear that this will be the case most especially whenever God
reveals to us anything concerning himself. Take these few words, for
example, "God is a spirit;" take them as a mere abstract truth, and how
little can we understand about them! Who will dare to say that he
understands all that is contained in the words "God" and "spirit?" We
might weary ourselves for ever in attempting so to search out either.
But God said these words to us: and the point is, What impression did he
mean them to have upon us? how far can we understand them? This he has
not by any means left doubtful, for it follows immediately, "They who
worship him should worship Him in spirit and in truth." For this end the
words were spoken, and thus far they are clear to us. God lives not on
Mount Gerizim or at Jerusalem: but in every place he hears the prayers
of the sincere and contrite heart, in no place will he regard the
offerings of the proud and evil.

Or again, "God so loved the world that he gave his only-begotten Son,
to the end that all who believe in him should not perish, but have
eternal life." Here are words in themselves, as