has nothing for its cause. But nothing
never can be a cause no more than it can be something or equal to two
right angles. By the same intuition that we perceive nothing not to be
equal to two right angles, or not to be something, we perceive that it
can never be a cause and consequently must perceive that every object
has a real cause, of its existence. When we exclude all causes we really
do exclude them, and neither suppose nothing nor the object itself to be
the causes of the existence, and consequently can draw no argument from
the absurdity of these suppositions to prove the absurdity of that
exclusion. If everything must have a cause, it follows that upon the
exclusion of other causes we must accept of the object itself or nothing
as causes. But it is the very point in question whether everything must
have a cause or not, and therefore, according to all just reasoning
ought not to be taken for granted. [40:1]

This reasoning amounts to logical demonstration (if logical
demonstration there can be) of a most essential truth, which in all ages
has been obstinately set at nought by dabblers in the supernatural. It
demonstrates that something never was, never can be caused by nothing,
which can no more be a cause, properly so called, than 'it can be
something, or equal to two right angles;' and therefore that everything
could not have had a cause which the reader has seen is the very point
assumed by Theists--the very point on which as a pivot they so merrily
and successfully turn their fine metaphysical theories, and immaterial
systems.

The universe, quoth they, must have had a cause, and that cause must
have been a First Cause, or cause number one, because nothing can exist
of itself. Oh, most lame and impotent conclusion! How in consistency can
they declare nothing can exist without a cause in the teeth of their oft
repeated dogma that God is uncaused. If God never commenced to be _He_
is an uncaused existence, that is to say, exists without a cause. The
difference on this point between Theists and Atheists is very palpable.
The former say, Spirit can exist without a cause; the latter say Matter
can exist without a cause. Whole libraries of theologic dogma would be
dearly purchased by Hume's profound remark--'if everything must have a
cause, it follows that upon the exclusion of other causes we must accept
of the object itself or of nothing as causes.'

If the God of our Deists and Christians is not matter, wha