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 'tis impossible to demonstrate the necessity of a cause.
Accordingly we shall find upon examination, that every demonstration, which has been produc'd for the necessity of a cause, is fallacious and sophistical. All the points of time and place,[1] say some philosophers, in which we can suppose any object to begin 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 fix'd without a cause, than to suppose the existence to be determin'd 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, [2]which I find us'd on this head, labours under an equal difficulty. Every thing, 'tis said, must have a cause; for if any thing wanted a cause, it wou'd produce itself; that is, exist before it existed; which is impossible. But this reasoning is plainly inconclusive; because it supposes, that in our denial of a cause we still grant what we expresly deny, vis. that there must be a cause; which
therefore is taken to be the object itself; and that, no doubt,