Cousin has said, "There are different proofs of the existence of God. The consoling result of my studies is, that these different proofs are more or less strict in form, but they have all a depth of truth which needs only to be disengaged and put in a clear light, in order to give incontestable authority. Everything leads to God. There is no bad way of arriving at Him, but we go to Him by different paths." The truth, that all the faculties of man's being must co-operate in the formation of the idea of God, is well enforced and illustrated in an article on "The Origin of the Concept of God," by the Rev. George T. Ladd, in the 'Bibliotheca Sacra,' vol. xxxiv.; also in Principal M'Cosh's 'Method of the Divine Government,' B. i., c. i., sec. 1, and 'Intuitions of the Mind,' Pt. iii., B. ii., c. v., sec. 2. The following quotation from Mr Ladd's article is a statement of its central idea: "Nothing is more necessary, in the endeavour to understand how the concept under consideration originates, than to hold correct views of the entire relation of man to truth. The view which, if not held as a theory, is quite too frequently carried out in the practical search after knowledge, seems to be this one--that truth is a product of mind wrought out by the skilful use of the ratiocinative faculties. It follows, then, that the correct working of these faculties is almost the only important or necessary guarantee of truth. But it is not any lone faculty or set of faculties which is concerned in man's reception of truth. The truth becomes ours only as a gift from without. All truth is of the nature of a revelation, and demands that the organ through which the revelation is made should be properly adjusted. The organ for the reception of truth is symmetrically cultured manhood, rightly correlated action, and balanced capabilities of man's different powers. The attitude of him who would attain to truth is one of docility, of receptiveness, of control exercised upon all the powers of the soul,--so that none of them, by abnormal development or activity, interfere with the action of all the rest.... If the statements just made are true with regard to human knowledge in general, they are pre-eminently true with regard to such knowledge as is presented to the soul in the form of the concept of God. The pure in heart shall see God; they that obey shall know of the doctrine; the things of the spirit are spiritually judged of. These statements are as profound in their philosophic import as they are quickening in their practical tendencies. This concept comes as God's revelation of Himself within all the complex activities of the human soul. It is adapted to man as man in the totality of his being and energies. And the whole being of man must be co-operative in the reception of this self-revelation of God, as well as met and filled by the form which the revelation takes, in order that the highest truth concerning God may become known....