THE Marts and Fairs drawing near, I cannot possibly enquire of thee concerning all those things which I once was determined to enquire of: Only tell me briefly for the present; Are these the Fundamentals of thy Cabbala, which are proposed in the Aeto-paedo-melissaean Dream?

No, no; But what answer shall I give to one that is [...]n hast; unless thou dost allow me to defer until another time those things, which are more amply to be added to those three Treatises, called, A further Disquisition, the Exposition of the Mercava, and the Cabbalisti­cal Catechism?

Be it so. This is all I ask in the first place, Whether dost thou deny all Creation, pro­perly so called? Or what is Creation, ac­cording to thy Hypothesis or doctrinal Suppo­sition?

I will answer Paradox [...]s with Paradoxes; and becau [...]e I perceive thou examinest all things so strictly in the Ballance of Reason, which for the most part is stark blind in these more sublime matters; I shall answer proble­matically, so as ye may be able to judge, whether our Cabbalistical ter [...]s do not also admit of another interpretation, according to the dictate of reason, than such a one as may be said to labour under an absurdity. But as for our Hypothesis it self, I shall more freely expatiate on that another time. Now there­fore to answer thy question, I know one, who is of our number, who defineth Creation, properly so call'd, to be the effection of an infi­nite efficient, whereby a separable Being is con­stituted, or made. This definition of Active Creation, may also be easily applied to Passive Creation; or to that which is Relative, that is, to that respect which the Creator hath to the [Page 3] Creature, or on the contrary: As also to that Creation which is mediate, whether it be so in regard of the Efficient, or in regard of the Effect. And what absurdity is there in all this?

But why, in this definition, dost thou omit that, which we call the formal reason of Creati­on, viz. that it is done out of Nothing?

Because the Particle [Ex] out of does only denote or properly belong to matter; nor can it Properly belong to Spirit; which yet is the most proper Subject of Creation, pro­perly so called: and of this [Spirit] it can no wise be said, that it is, or is not [Ex] out of another, but only that it is [ab] or from another: just as we say, not that an Idaea or conception is made out of the Soul, or out of the Mind, but from the Soul, or from the Mind: or that the beams or rays of a Created Spirit are made out of its Centre (unless peradventure with regard to place) but from the Centre: or that the Hands, or other for­mal Members of an Angel, when he appears, are made out of the Angel, but are made from him.

But thus thou seemest to shut out matter from Creation.

No, but only from such a Creation as is im­mediate. For these are our Positions.

• 1. That the Creator first brings into being a spiritual Nature.
• 2. And that either arbitrarily [when he pleas [...]d;] or continually, as he continually un­derstands, generates, &c.
• 3. That some of these Spirits, for some certain cause or reason, are slipt down from the state of knowing, of Pe­netrating, or of moving into a state of im­penetration.
• 4. That these Monades or single Beings being now become spiritless or dull, did cling or come together after various man­ners.
• 5. That this coalition or clinging toge­ther, so long as is remains such, is called mat­ter.
• 6. That, out of this matter [...], all things material do consist, which yet shall in time return again to a more loosned and free state. No contradiction is involved in all these. Hence the Creator may also be said to be the efficient cause of all things materiated or made material, although not immediately.

After this rate, the Creature would be co-eternal, and co-existent with God.

No otherwise, than as the beam or light is said to be co-existent with the Sun; a Con­ception, Idaea, or thought with the mind; a Mode, Manner, or Accident of a Being is co­exisient with its Being; a thing depen­dent with that on which it dependeth; the effect with its positive actual efficient cause; and a many such like. For thus may Ʋnity be alwaies better conceived to be in God, be­cause thus he will alwaies have Pluralities as his oppo [...]ites▪ In like manner will his Good­ness be better thus conceived by reason of his incessant communication to his Creatures Also that he is the supream Act, because he will al­waies actuate other B [...]ings▪ Also that he is the Beginning and the Cause, because he will alwaies influence his Creatures as their cause. Also that he is the Subject, because he will al­waies have Adjuncts ▪ Also that he is the Measure, because he will alwaies commensu­rate others. Also that he is Priority, because he will alwaies have all else to be Posterior to, or after, him. Also that he is the Substance, [Page 6]because he will alwaies bear up all things. Also that he is the Crown, because he will en­compass or comprehend all others. And so of all the Rest of his Names and Numbers, and therefore also belongeth to him the No [...]i­on of a Kingdom, because he will alwaies have Subjects.

Why thus it will follow that God did Create by intrinsecal necessity.

There will be no absurdity in that, if Crea­tion be understood to be immediate in regard of its Subject: and therefore to be only of a spiritual nature, which in a certain respect is immanent, or working within its own self, just as motion is from Fire, Cogitation or thinking from the Soul, Volition or Willing proceeding from God: whence also Creation is very little different from Conservation, ac­cording to the Sentiments of our People But in that Creation that is Mediate or Transient, or working ad extia without himself, he acteth freely, so that, for Example, he, one day, creates out of the Chaos or confused mass, the Heavens; another day, the Earth; ano­ther the Stars.

But how, I pray, after this manner, will the Effect be posterior to, or after its cause?

In the order of Nature, though not in the order of Time.

But at this rate, Spiritual Natures will dif­fer little from the very Creator himself; and because it is supposed that matter is from their Stupefaction or Dispiritedness, it will follow that the Divine Essence is, as it were, a kind of bodily Spirit.

In the first place indeed, some of the An­cients seem to have asserted, That the Soul is a Particle of the Divine Air, or Breath, and that men are called the Off-spring of God, ( Acts 17.28.) Yet is this warily and wise­ly to be understood: that the Air or Breath of God doth at least differ from God himself, as the thing principiated or principled differs from its principle: now for things to agree generically or in kind, doth not infer or allow that they are the same in Essence, or do agree essentially. Whence none do assert the Di­vine Essence to be Bodily-spiritual, but those [Page 8]who deny all nature of Spirits; tho' per­haps it may be more truly said that there is that in God, (if may so say) which may be called [...], or an affect, or moving (as it were) sufferingly to Create, rather than in Spiits an [...], or an affect or moving sufferingly to become Matter▪ However from this Hypothesis, or doctrinal suppositi­on, the Nature of God is established to be much more Spiritual, than from the Vulgar Hypothesis; because by this Vulgar one, Matter, as such, is not allowed to be so much as a Substance, but to be only a certain ex­trinsecal and accidental Modification of a Spi­ritual Substance, from which God is most vast­ly distant; insomuch, as he is the most wise and chief Mover of all things.

But however the Material World will be thus, after a sort, determined to be a Spirit.

Matter, as such, is not a Spirit; by on­ly that very Substance it self, which appear­eth under the form of Matter, viz. in its blindness or darkness, to wit, in that its dull rest, and privation of its former happiness, that was in sometimes past a Spirit, and as [Page 9]yet is fundamentally and radically such, and will sometime hereafter be such again formal­ly, as it is said ( Rom. 8.19, 20, 21, 22, 23. Eph 1.10.1 Cor. 15, 28.) Examples here­of may be a Man Living, and a Man Dead; a thin Vapour, and Ice, &c.

Dost thou therefore conclude positively, that out of nothing, nothing can be Created?

Indeed having positively determined that Matter is made by a Coalition of Clinging to­gether of Spiritual degenerate dull Monades or single Beings, and that this Coalition is called Creation, I should not speak accurately if I should say that Matter is made out of No­thing. But I should assert that a Spirit is pro­duced neither out of nothing, nor out of some­thing; because the very Particle Ex (out of) respects a material cause, which is by no means admitted to be in Spirits. But the Inferences with which the first Axiom is load­ed, do not touch my Hypothesis. But these Absurdities, and Incongruities do flow from the vulgar Opinion, viz. that Matter is Created by God out of nothing, viz. 1. That from a Being supreamly perfect, supreamly [Page 10]intelligent, supreamly free, having motion in and by it self in the highest degree, supreamly penetrating, supreamly immutable, supream­ly positive, supreamly living, &c. should be produced a Being most absolutely imperfect, in the highest degree void of all Science, Understanding and Knowledge; under the highest necessity and force imaginable, bound in the highest degree to the Laws of Passive Motion, and by consequence destitute alto­gether of all liberty and willing, wanting in it self in the utmost degree all motion, and subjected only to the motions and impressions of others, and therefore of and in it self in the highest degree quiet and immovable, wanting in it self all penetration as well active as passive; most highly mutable, most highly privative, and despoiled of all hap­piness, and the possession of all real good, and therefore most highly dull, sluggish and dead, and by consequence enjoying nothing at all of those things which are contained in the cause; whence also many have said that nature is plainly contrary unto God: where­as an efficient cause as it cannot produce any thing that is altogether like unto it self: so neither can it produce any thing altogether [Page 11]unlike unto it self. 2. And yet this Sub­ject so vile and void, which is by us deserved­ly said to occupy the least part of the Uni­verse, is, notwithstanding in this vulgar Hy­pothesis, concluded to be co-extended, yea, co-existing, and co-ordinate with God, and therefore is lifted up into so high an estimati­on, that all the doctrine in the whole Pagan Philosophy is exhausted or drawn from this Sub­ject alone: which also is established the mea­sure of all Theorems, Maxims, and Conclusi­ons concerning Spirits, or concerning God; (which they call a Demonstration a poste­riori, that is, from effects, or posterior Consi­derations) whence it becomes an accursed Ma­terialism, and consequently Atheism. 3. As, To be, and not to be, done imply a con­tradiction, so [...]t is a consequent of this con­tradiction, out of Not-being, to be; if we should speak accurately, and according to the Laws of the Essential Descriptions of Causes. 4. After the same manner, God must be said to have Created Death, Sin, Shadows or Darkness, Monsters, Evils, &c. which are privations, as Matter is the privation of spiritual nature, inasmuch as in whose definiti­on, not one only positive term ought truly and [Page 12]rightly to be made an ingredient; because neither is discerpibility or divisibleness, or se­parableness to be allowed to it in the abstract, and as considered in an Atome or indivisible Being. 5. The Creation of matter out of no­thing, doth directly and perfectly oppose, or is repugnant to the Wisdom of God: inasmuch as in the case thus stated, when he might have done that which was best, as for Example, he might have made every Creature a Spirit, yet some and so many he would make to be no Spirit, and not the best. 6. It is contrary to His Good­ness, because he would Create something with­out any Communication at all of most of His good things. 7. It is contrary to His Beauty; because Matter is quite opposite directly con­trary to and distant from the first Fair One. Yea. 8. Hereby would be a progress or pas­sage from one extream to another immediate­ly Whence, 9. it would be absurd, for the avoiding of uncertain absurdities, which flow not necessarily for an Hypothesis, to admit of many more other absurdities, which are highly hurtful to the nature of the Soul and Kingdom of the Messiah, and are such as plunge the Mind so into material dirty Gulphs, that by reason of the utter blotting out of [Page 13]its Spiritual nature in it, it at length plainly becomes a material thing as it were, which God forbid!

Dost thou therefore assert that matter can­not be Created?

Not immediately; But after that a Spirit is immediately Created, it doth for certain as­signable Causes, and which are elsewhere to be remembered, descend into that state of Death, that it admitteth of the Qualities and name of matter, being now a natural Monade or single Being, and a very Atome: then out of these a further mediate Creation may be made and done, even as out of a Dead Sinner, a New Creature is made by and through the Mes­siah. Therefore as to the Third, Fourth and Fifth Axiomes, I answer, that matter as such, or as it is considered formally, doth not only not exist by and of it self, but in truth doth not so much as exist positively, but privatively on­ly, just as doth a shaddow, or rest, &c. And whatever is, is a Spirit, whether it be only fundamentally so as a dead man is a man, or whether it be also formally and real­ly so, as is a Soul, an Angel, God.

What therefore dost thou Reply to the rest?

The rest fall of themselves. For every Spirit is not the Divine Essence (which by the Sixth and Seventh Axiomes seems to be insinu­ated) in a numerical Identity, but only in a specifical, or a generical Identity. Hence is expresly concluded by us, that there is [...] a Systeme of separate Beings, which comprehendeth the Briathick, the Jezirathick and Asiathick, Isa. 43.7. And these in as much as they are products; (for they exclude not the concurrent Divinity also) do not exist of and by themselves, but from the Author of Emanations, who only existeth of and by himself, according to the Eighth Axiome. But that the Divine Essence can be divided (as the Ninth Axiome would have it) that we admit not of, but most highly adore the Ʋnity which is in it. Just, as for Exam­ple, when in some most Limpid and clear Fountain, there secretly lurk some earthly and stony Particles, and these at length do cling and grow together, and are separated from the Water, no man asserts and saies that [Page 15]the Fountain is divided into small Pebles, but that the Pebles are separated from it; so in truth the Creator produced first of all infi­nite Myriads of Spirits united to him, and with him, in the supream degree of most hap­py perfection (in which the Messiah did still abide) so that God might be all in all: But then, by reason of the various degrees of the exercise of their proper Free-will, there comes to be a secretion or separation made amongst these, and that of as many degrees, as there are degrees of Knowledge, even unto the very last extremity, which is the privation thereof; and therefore this death must again, some time hereafter, be swallowed up, Isa. 25.8. Now altho' (according to the Tenth Axiome) single Particles cannot be infinite, yet a Spi­rit considered in it self, is, to us, indefinite, and its amplitude, or extension is such and so great, as the degree of its Knowledge and Ʋnion doth admit. The Divine Essence it self therefore it not constringed, but that which was Analogous to it, viz. a Created Spirit: and these Particles out of which the material World consisteth, cannot be said to be of the Divine Essence, but of that Nature which was Effected, Constituted, Produced, [Page 16]Made, Created, and brought outwards from the Divine Essence. And this constriction may be called a Sleep, according to the Thir­teenth Axiome, or a Death, &c. And the awakening, (of which mention is made in the Fourteenth, Fifteenth, and Sixteenth Axiomes, which is by us termed a Secretion, or Sepa­ration of Sparkes) hath so many degrees of Ascent, as can be assigned of Descent; the extremities of which are, however, no other than the last contraposition or opposition to God in the state of Death; and a supream Ʋnion (though not an Ʋnity) with God, and that indeed so, that (not the primary power of Creating, which is [...] to pro­duce Spirits, but) the Secondary, which is to form or make (not out of a Negative Nothing, but out of a pre-existing rude Sub­ject, or a privative Nothing, concerning which see 2 Macc. 7.28.) as for Example, by [...] the Vehicles of Angels, &c. by [...] it can communicate thereunto the gros­ser Natures, which we deny not concerning the Messiah, from Isa. 65.17, 18. But in the Commentaries upon the Twelfthe Axiome, the derivation of the Soul from the material World is unduly imputed unto us: because [Page 17]every Spirit is not sunk down to this low de­gree, but many of them did stop at some of the intermediate degrees, amongst which also were Souls. Nor do we to these Par­ticles ascribe pains (as the Comment on the Thirteenth Axiome insinuates) because we say, that they want even a sensual Know­ledge: yet some such like thing, and what is Analogous thereunto, even the Scrip­tures do ascribe unto them, Rom. 8.12. The rest I pass by, and do appeal to them of your own number, who refute the vulgar Philo­sophy, if they be duly and soundly understood.

I am afraid that by making too much hast, thou hast brought forth Blind Whelps.

These Doctrines I propose Accademical­ly, and for Experiment sake; nor do I require assent to them from any whatever. However, I shall in due time explain more fully the Cabbalistical Hypothesis, in its own proper Terms.

At least, let the Glory of all our Writings be ascribed unto our God, and to His Christ.