Ho! ho! what a pity this was not found out sooner! How much trouble might have been spared in searching whole centuries for these proofs, and how needless it would have been for Kant to bring the whole weight of his Critique of Reason to bear upon and crush them! Some folks, will no doubt be reminded by this contempt of the fox with the sour grapes. But those who wish to see a slight specimen of it will find a particularly characteristic one in Schelling's "Philosophische Schriften," vol. i., 1809, p. 152. Now, whilst others were consoling themselves with Kant's assertion, that it is just as impossible to prove the non-existence, as the existence, of God as if, forsooth, the old wag did not know that affirmanti incumbit probatio Jacobi's admirable invention came to the rescue of our perplexed professors, and granted German savants of this century a peculiar sort of Reason that had never been known or heard of before.
Yet all these artifices were quite unnecessary. For the impossibility of proving the existence of God by no means interferes with that existence, since it rests in unshakeable security on a much firmer basis. It is indeed a matter of revelation, and this is besides all the more certain, because that revelation was exclusively vouchsafed to a single people, called, on this account, the chosen people of God. This is made evident by the fact, that the notion of God, as personal Ruler and Creator of the world, ordaining everything for the best, is to be found in no other religion but the Jewish, and the two faiths derived from it, which might consequently in a wider sense be called Jewish sects. We find no trace of such a notion in any other religion, ancient or modern. For surely no one would dream of confounding this Creator God Almighty with the Hindoo Brahm, which is living in me, in you, in my horse, in your dog—or even with Brahma, who is born and dies to make way for other Brahmas, and to whom
