framed them.

If it be granted, for the mere purpose of explanation, that spirit is an
entity, we can frame 'clear distinct ideas of'--a real though not
material existence, surely no man will pretend to say an uncreated
Spirit, is less inexplicable than uncreated Matter. All could not have
been caused or created unless nothing can be a Cause, the very notion of
which involves the grossest of absurdities.

_Whatever is produced, without any cause, is produced by nothing; or, in
other words, 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 except 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_. [29:1]

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