'Tis exactly the same case with the third argument,[5] which has been employed to demonstrate the necessity of a cause. Whatever is produced without any cause, is produced by _nothing_; or, in other words, has nothing for its cause. But nothing can never 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. I believe it will not be necessary to employ many words in showing 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. 'Tis 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 'tis 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 'tis implied in the very idea of effect. Every effect necessarily presupposes a cause; effect being a relative term, of which cause is a correlative. But this does not prove that every being must be preceded by a cause; no more than it follows, because every husband must have a wife, that therefore every man must be married. The true state of the question is, whether every object which begins to exist, must owe its existence to a cause; and this I assert neither to be intuitively nor demonstratively certain, and hope to have proved it sufficiently by the foregoing arguments. Since it is not from knowledge or any scientific reasoning, that we derive the opinion of the necessity of a cause to every new production, that opinion must necessarily arise from observation and experience. The next question, then, should naturally be, _how experience gives rise to such a principle_? But as I find it will be more convenient to sink this question in the following, _why we conclude, that such particular causes must necessarily have such particular effects, and why we form an inference from one to another_? we shall make that the subject of our future inquiry. 'Twill, perhaps, be found in the end, that the same answer will serve for both questions. [3] Mr Hobbes. [4] Dr Clarke and others. [5] Mr Locke. SECTION IV. OF THE COMPONENT PARTS OF OUR REASONINGS CONCERNING CAUSE AND EFFECT.