rinciple. The separation,
therefore, of the idea of a cause from that of a beginning of existence,
is plainly possible for the imagination; and consequently the actual
separation of these objects is so far possible, that it implies no
contradiction nor absurdity; and is therefore incapable of being refuted
by any reasoning from mere ideas; without which it is impossible to
demonstrate the necessity of a cause.

Accordingly we shall find upon examination, that every demonstration,
which has been produced for the necessity of a cause, is fallacious and
sophistical. All the points of time and place, say some philosophers
[Mr. Hobbes.], in which we can suppose any object to be-in to exist, are
in themselves equal; and unless there be some cause, which is peculiar
to one time and to one place, and which by that means determines and
fixes the existence, it must remain in eternal suspence; and the object
can never begin to be, for want of something to fix its beginning. But I
ask; Is there any more difficulty in supposing the time and place to be
fixed without a cause, than to suppose the existence to be determined in
that manner? The first question that occurs on this subject is always,
whether the object shall exist or not: The next, when and where it shall
begin to exist. If the removal of a cause be intuitively absurd in the
one case, it must be so in the other: And if that absurdity be not clear
without a proof in the one case, it will equally require one in the
other. The absurdity, then, of the one supposition can never be a proof
of that of the other; since they are both upon the same footing, and
must stand or fall by the same reasoning.

The second argument [Dr. Clarke and others.], which I find used on this
head, labours under an equal difficulty. Every thing, it is said, must
have a cause; for if any thing wanted a cause, it would produce
ITSELF; that is, exist before it existed; which is impossible. But this
reasoning is plainly unconclusive; because it supposes, that in our
denial of a cause we still grant what we expressly deny, viz. that there
must be a cause; which therefore is taken to be the object itself; and
that, no doubt, is an evident contradiction. But to say that any thing
is produced, of to express myself more properly, comes into existence,
without a cause, is not to affirm, that it is itself its own cause; but
on the contrary in excluding all external causes, excludes a fortiori
the thing itself,