There are several histories of the proofs for the Divine existence. One of the earliest is Ziegler's 'Beiträge zur Geschichte des Glaubens an das Dasein Gottes' (1792). The best known, and perhaps the most interesting, is Bouchitté's 'Histoire des Preuves de l'Existence de Dieu' (Mémoires de l'Académie, Savants Étrangers, i.), written from the Krausean point of view. The 'Geschichte der Beweise für das Dasein Gottes bis zum 14 Jahrhundert' (1875), by Alfred Tyszka, and the 'Geschichte der Beweise für das Dasein Gottes von Cartesius bis Kant' (1876), by Albert Krebs, supplement each other. There are two very able articles—partly historical, but chiefly critical—on these proofs by Professor Köstlin in the 'Theol. Studien und Kritiken,' H. 4, 1875, and H. 1, 1876. The most conscientious, useful, and learned history of speculation regarding Deity is, so far as is known to me, the four-volumed work of Signor Bobba, 'Storia della Filosofia intorno all' Idea di Dio.'
On the history of the a priori proofs there may be consulted the treatise of Fischer, 'Der ontologische Beweis f. d. Dasein Gottes u. s. Geschichte,' 1852, and an article of Seydel, "Der gesch. Eintritt ontologischer Beweisführing," &c. (Tr. f. Ph. H. i. 1858). In Hase's 'Life of Anselm' (of which there is an English translation) there is a good account of Anselm's argument. There is also a translation of the 'Proslogion,' with Gaunilo's objections and Anselm's reply, in the 'Bibliotheca Sacra,' 1851. On the Cartesian proofs there is a special work by Huber, 'Die cartes. Beweise v. Dasein Gottes' (1854).
Hegel's 'Vorlesungen über d. Beweise f. d. Dasein Gottes' are of great interest and value in various respects; but his view of the historical succession of the proofs does not appear to me to be tenable.
Note XXXVII., page [269].
A priori Proof not Proof from a Cause.
The philosophers and theologians who have supposed a priori proof to be proof from a cause or antecedent existence, have, of course, denied that there can be any a priori proof of the Divine existence. Aristotle laid down as a rule that demonstration must proceed from things prior to and the causes of the things to be demonstrated, and those who assented to this rule necessarily denied the possibility of demonstrating the existence of God. The assertion of Clemens of Alexandria that "God cannot be apprehended by any demonstrative science" is indubitable, if the view of demonstration on which he rests it be correct; "for such science is from things prior and more knowable, whereas nothing can precede that which is uncreated." It is a manifest contradiction to imagine that an eternal being is subsequent to any other being, or a perfect being dependent on any other being. Even mathematical demonstration, however, is not from causes; nor is there any reason for supposing that the order of knowledge is necessarily and universally the same as the order of existence.
It is by confounding demonstration erroneously understood in the manner indicated with proof in general that not a few persons have arrived at the conclusion that the existence of God cannot be proved at all, and have deemed preposterous assertions like that of Jacobi, "A God who can be proved is no God, for the ground of proof is necessarily above the thing proved by it," both profound and pious.
Note XXXVIII., page [285].