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.
I believe it will not be necessary to employ many words in shewing the weakness of this argument, after what I have said of the foregoing.

They are all of them founded on the same fallacy, and are derived from the same turn of thought.

It is sufficient only to observe, that 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 every thing 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.

But it is the very point in question, whether every thing must have a cause or not; and therefore, according to all just reasoning, it ought never to be taken for granted.
They are still more frivolous, who say, that every effect must have a cause, because it is implyed in the very idea of effect.