A Cabbalistical Dialogue

A Cabbaliſtical DIALOGUE IN ANSWER To the Opinion of a Learned Doctor in Philoſophy and Theology, THAT THE WORLD WAS MADE OF NOTHING.

As it is Contained in the Second Part of the Cabbala Denudata & Apparatus in Lib. Sohar, p. 308. &c. Printed in Latin at Sultsbach, Anno 1677. To which is ſubjoyned A Rabbinical and Paraphraſtical Expoſition of Geneſis 1. written in High-Dutch by the Author of the foregoing Dialogue, firſt done into Latin, but now made Engliſh.

LONDON, Printed for Benjamin Clark in George-Yard in Lombard-ſtreet, Bookſeller, MDCLXXXII.

A Cabbaliſtical Dialogue in Anſwer to the Opinion of a Learned Doctor in Philoſophy and Theology, That the World was made of Nothing. To which is Subjoined a Rabbinical and Paraphraſtical Expoſition of the Firſt Chapter of Geneſis.

Compiler.

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?

Cabbal

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?

Compil.

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?

Cabb.

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 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?

Compil.

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?

Cabb

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.

Compil.

But thus thou ſeemeſt to ſhut out matter from Creation.

Cabb.

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.

Comp.

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

Cabb.

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, 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.

Comp.

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

Cabb.

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.

Compiler.

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

Cabbal.

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

Compil.

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.

Cabb.

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 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 [〈 in non-Latin alphabet 〉], or an affect, or moving (as it were) ſufferingly to Create, rather than in Spiits an [〈 in non-Latin alphabet 〉], 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.

Comp.

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

Cabb.

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 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.

Comp.

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

Cabb.

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 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 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 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 its Spiritual nature in it, it at length plainly becomes a material thing as it were, which God forbid!

Compil.

Doſt thou therefore aſſert that matter cannot be Created?

Cabb.

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.

Comp.

What therefore doſt thou Reply to the reſt?

Cabb

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 [〈 in non-Latin alphabet 〉] 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 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, 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 [〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉] the Vehicles of Angels, &c. by [〈 in non-Latin alphabet 〉] 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 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.

Compil.

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

Cabb.

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.

Comp.

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

A PARAPHRASTICAL EXPOSITION Of the Firſt Chapter of GENESIS, WRITTEN In High-Duth by the Author of the foregoing Dialogue; firſt done into Latin, but now made Engliſh.

Verſe 1. IN or by the Beginning of the Creatures [or Creation] of God, as in Rev. 3.14. Col. 1.15, 16. John 1.3.1 Cor 8.6. Eph. 3 9. Heb. 1.2. viz. by the Soul of the Meſſiah, which was already conjoyned with the Divinity: God or Elohim [or the dijudicating, or judging Divinity, with which the Soul of the Meſſiah had conjoyned it ſelf, and remained together therewith in an inſeparable conjunction] Created or manifeſted, or preſented Celeſtial Beings, or the Heaven, viz. Spirits who remained in a ſta e of motion, as Job 38.7. Col. 1.16. to which ſort or kind, Souls alſo are referred, or do belong: Alſo Terreſtrial Beings, or the Earth, viz. thoſe Spirits who laid down or put off the State of motion, and are vulgarly called Matter, as Rom. 8.20. now theſe two ſorts or kinds of Spirits, even before this formation and preparation, did all flow forth from God.

Verſ. 2 And this Terreſtrial Being, or the Earth, viz. Matter, was a plainly unmoved Maſs, inaſmuch as it was groſs thick Matter, and partly was capable of motion, but altogether without form and void. And Darkneſs, that is, Spirits, who had departed from the Union of the Light, Luke 22.53 2 Cor. 6.14, 15. Eph. 6.12. Col 1.13.2 Pet 2.4. Jude verſ. 6. were extended upon and in the parts of the Abyſs, or upon the face of the Deep, Gen. 1.2. that is, they were preſent in, and adherent to thoſe places which were moſt remote from the manifeſtation of the Original, Luke 8.31. Rev. 20.3. But the Spirit of God or Elohim indeed, or of the dijudicating or judging Divinity, that is, the good Spirit moved it ſelf, and diſtributed its motion, or moved upon or in the parts, or face of the Waters, which encompaſſed round, or all over the Abyſs or Deep.

Verſ. 3. And Elohim or God, or the dijudicating or judging Divinity, ſaid, (that is, ſuffered the Word or Soul of the Meſſiah to operate, or Work, John 1.1, 2, &c) Let the Light appear (or let there be Light) that is, let the Spirit of Nature give a moſt ſtrong motion to the moſt ſubtil Matter, and the Light did appear (or there was Light) from this impreſſed motion, viz. that which the Son of God, by the Soul of the Meſſiah brought into the Spirit of Nature, and into this moſt thin, fine Matter.

Verſ. 4. And Elohim or God, or the dijudicating or judging Divinity, ſaw the Idaea (or meaſure, or Notion) of the Light, viz not only beheld the extenſion it ſelf of the moſt ſubtil matter, but alſo that the moſt Noble of the Spirits and Souls began to cloath themſelves with this Light, which was good, not only becauſe it was fit to make ſuch Veſtments, but for other holy uſes and ſervices alſo. And Elohim or the dijudicating or judging Divinity, or God made a ſeparation, or divided between the Light, together with the Spirits and Souls inveſted therewith, and between or from the Darkneſs, or Spirits of darkneſs

Verſe 5. And Elohim, or the dijudicating or judging Divinity, or God, called the Light, together with the Spirits and Souls inveſted therewith, the Idaea or meaſure of the Day, as in Rom. 13.12, 13. 1 Theſ. 5.5, 8. 2 Pet. 1.19. and the Darkneſs, viz. of ſuch Spirits who dwelt and liv'd in the darkneſs, and in the Abyſs he called the Idaea or meaſure of the Night, 1 Theſ. 5.1. And it was the Evening, that is, a certain Eſſence mixed with more groſs thick Matter, and which was next unto darkneſs whilſt, viz. the gloomy dark Spirits do alſo mix themſelves with ſome ſort of ſuch matter; and it was Morning, that is, there were alſo ſuch Natures which only did incline to the Idaea or meaſure of the day, to which alſo the Matter of the ſecond Element is to be referred: and this was the firſt Day, that is, the firſt Claſs, Order, or ſort of Creatures.

Verſe 6. And Elohim, or the dijudicating Divinity or God ſaid (ſee more about it at v. 3.) Let there ariſe up a thin and extended Eſſence or let there be a Firmament) of the Air and of Heaven, in the midſt of, or between the Waters, that the middle Spirits may have wherewith to inveſt themſelves, and let it make a ſeparation, or divide between the inferiour Waters, and between or from the ſuperiour Waters, which are ſometimes found in Clouds above, and other times under the form of Vapours.

Verſe 7. And Elohim or God, or the dijudicating divinity made or ſpread abroad out of the Matter of the third kind or ſort (for as the word [Create] [or to be Created] belongs to Spirits, ſo the term of [making or of being made] belongs to Matter) a thin and extended Eſſence of Heaven, and of the Air or the Firmament, viz. not only of the groſſer Aerial Atoms, which may be compreſſed and extended like a ſheet of Paper (or a Bow; but alſo of the Aethereal Globules contained in the Cells or Pores of thoſe Atoms, as alſo the moſt ſubtil Matter which is found in their Pores, together with Salt-watry Vapours: And this he made the dictinction, or divided between the waters which were beneath the extenſion, or under the Firmament (and which afterwards were diſtributed into Seas and Rivers, which were above or on the ſurface of the Earth, and very much alſo within the very Bowels thereof) and between, or from thoſe waters placed above the extenſion, or which were above the Firmament, out of which afterwards did ariſe Clouds, and other Aereal Meteors, and it remained ſo or it was ſo.

V.8. And Elohim, or the dijudicating divinity, or God called the extenſion, or the Firmament, or Air, Heaven, which name is elſewhere commonly uſed for the Air, as Gen 1.20, 26, 28. Gen. 2.19, 20 Gen. 7.11. Gen. 8.2. and by it properly is underſtood the^[1] Atmoſphere, which encompaſſeth round the Globe of the Earth: and it was the Evening; by which is meant a middle Nature betwixt Air and Water, coming near to the likeneſs of Water: and it was the Morning, that is a middle nature of a moſt ſubtil Eſſence, which was the Second Day, or the ſecond Claſs, Order or ſort of Creatures.

Verſe 9. And Elohim, or the dijudicating and combining divinity, or God ſaid, Let the waters which are under the Heaven (or the Air) be gathered together (for at that time, they as yet quite covered over all the whole Earth) by the means of certain deeply hollowed Gulphs, and of highly exalted Mountains, congregate themſelves into one place, tho' in divers diſtinct Regions, or Countries, and let the dry Land appear, that from thence a third ſort or kind of Spirits may get their veſtments, & dwelling places, & it was ſo.

Ver. 10. And Elohim or the dijudicating divinity, or God called the dry-land, Earth, according to its divers Scituations, ſuch alſo as are Continents, Iſthme, Iſlands, and Peninſules or almoſt Iſlands: and the gathering together of the waters, called be Seas, ſuch as alſo are ſtanding Pools according to all their divers ſorts; as are Oceans, Creeks, Arms of the Sea, and Lakes or ſtanding Waters: and Elohim, or the dijucating Divinity, or God ſaw, or judged that it was good, to tranſplant into it divers living Souls.

Verſ 11. And Elohim, or the dijudicating Divinity, or God ſaid, Let the Earth bring forth divers Plants, or graſs, which commonly proceed to a further growth, and in which, even as in all Plants, the inferiour Souls or Pſyches (vulgarly termed vegetable) do obtain their ſpringing forth and their encreaſe: to which Claſs, Order, or ſort alſo are referred all Mettals in their under-ground places, which, according to the Chaldeans, are nothing elſe but Portal; or Entries of Vegetables; and the Herb yielding ſeed, and the Fruit tree yielding Fruit after his kind, whoſe ſeed is in it ſelf upon the Earth, and it was ſo.

Verſ. 12. And the Earth brought forth various Plants, or graſs (and Vegetables) both within and without its Bowels, or Womb, and Herb yielding ſeed after his kind, and the tree yielding fruit, whoſe ſeed was in its ſelf after his kind; And Elohim, or the dijudicating divinity, or God ſaw that it was good, viz. for to be a variety of food for the Creatures which were to come afterwards.

Verſ. 13. And the Evening was, that is, there exiſted divers ſorts or kinds of intermediate inanimate bodys Terreſtrial, and Metallick; And the Morning was, that is, various intermediate kinds of Beings, which declined towards Senſe, ſuch as are the Zoophytes, or half Herbs, half Animals, viz. the third day, or the third Claſſis, Order, or ſort of Creatures.

Verſ. 14. And Elohim, or the dijudicating Divinity, or God ſaid, now at laſt after the production of Vegetables, leſt that men prone to Idolatry, ſhould aſcribe the Creation of them to the Stars; Let Lights ariſe out of, or let there be Lights in that thin Eſſence, or in the firmament of the Heaven, the moſt ſubtil Matter being thickned or thruſt cloſe together into a conſtant place, which afterwards may caſt forth their beams to a great diſtance, to make diſtinction, or to divide between the day, in which ſhineth one only ſort of light, and which is proper only to lucid natures: and between or from the Night, in which the greater Light is abſent, and the dark Natures are ſtrengthened; and let them be for Signs concerning divers natural accidents, ſuch as are Droughts, Froſts, and various ſeaſons; and for certain times or ſeaſons of the year, of Feſtival Days, and of Months, and for Days and Years.

Verſ. 15. And let them be for burning Torches, (or Lights) in that ſame thin Eſſence, or in the firmament of Heaven to give light upon the Earth, and it was ſo.

Verſ. 16. And Elohim, or the dijudicating divinity, or God made two great Lights, ſo called and vulgarly eſteemed, which, viz. to men in this Earth ſeem greater than the others, and have greater operation in their round motions: and one of them the greater light, with his greater circumvolution to rule the day, and the other leſſer light, with his leſſer compaſs, rowling it ſelf about the Earth to rule the night, as well in reſpect of its light it ſelf, as of its influence upon moiſt humours, he made the ſtars alſo, which afterwards partly diſappeared, & were tranſmuted into Comets & Planets, or wandring Stars.

Verſ. 17. And Elohim, or the dijudicating divinity, or God ſet them into that ſame thin Eſſence, or Firmament of the Heavens, to give light upon the Earth.

Verſ. 18. And to rule over the day, and over the night, and to conſtitute a difference between, or to divide the light from the darkneſs, which are found no where more than in the ſhaddows of the groſſer bodies. And Elohim, or the dijudicating divinity, or God ſaw that for this end and purpoſe it was good

Verſ. 19 And the evening was, that is, theſe were middle natures to which belong both fiery. Meteors, and Aereal Spheres: and the morning was, that is, theſe are thoſe middle Natures, to which are referred blazing Stars and the leſſer Planets; this was the fourth days, or the fourth Claſs, Order or ſort of Creatures.

Verſ. 20. And Elohim, or the dijudicating-Divinity, or God ſaid, let the waters bring forth by Troops, or abundantly divers Animals moving themſelves, or the moving Creature, as are thoſe of the water-kind, thoſe that live both on Land and in the water, thoſe that creep, and thoſe that have wings, in whom there is a Pſyche, or a living Soul, or that hath life, together with an intermediate Soul or Spirit: and the Fowls that may fly (about) above the Earth, in the midſt of that thin Eſſence, or in the open Firmament of Heaven.

Verſ. 21. And Elohim, or the dijudicating Divinity, or God Created, that is, tranſplaced Souls into the ſeveral Terreſtrial Animals following, viz. divers of the greater Serpents, ſuch as are Dragons, great Whales, Monſters, the larger Snakes, Crocodile, Sea-Buffalloes, and all Pſyches, or inferiour Souls of living Creatures creeping with feet or every living Creature, that moveth, which the waters brought forth by Troops, or abundantly after their kind, and every winged Fowl after his kind, and God ſaw that it was good, for divers ſorts of food, viz. for Man and Beaſt.

Verſ. 22. And Elohim, or the dijudicating Divinity, or God bleſſed them, and gave unto them an influential capacity, that thoſe of them, which were created in pairs, were able to propagate and enlarge their kind, and he ſaid [the World or Soul of the Meſſiah co-operating] couple together, be fruitful and multiply, and fill the waters in the Seas, and let Fowl multiply in the Earth.

Verſ. 23. And it was the Evening, theſe were thoſe intermediate Natures, which tend unto the nature of Fiſhes: and it was the morning, theſe were the middle Natures which became flying Creatures, and this was the fifth day, or the fifth Claſs, Order, or ſort of Creatures.

Verſ. 24 And Elohim, or the dijudicating divinity, or God ſaid, let the Earth bring forth various Pſyches or the living Creature after his kind, viz Cattle and Flocks, and Worms, or creeping things, and wild Beaſts, or beaſt of the Eath after his kind: and it was ſo, or ſo done.

Verſ. 25 And Elohim, or the dijudicating divinity, or God made divers wild Beaſts, or the Beast of the Earth after his kind, and divers Herds of Cattel after his kind, and divers Worms cre[•]ping with feet on the Earth, or every thing that creepeth upon the Earth after his kind: and Elohim, or the dijudicating divinity, or God ſaw that it was good, and that every thing had its uſes.

Verſe 26. And Elohim, or God ſaid to the Soul of the Meſſiah, Let us make Man-kind, that is, let us tranſplace the ſuperiour human Soul into a certain Matter deſtinated for it, in our Image, after our likeneſs, that as there is a communion betwixt us, or our ſelves, ſo alſo betwixt them and this ſame ſubtil Matter let ſomewhat ariſe, or ſpring forth, our of which afterwards may follow like effects; and let them, viz. theſe Souls which are called Men, have dominion over the Fiſh of the Sea, and over the Fowl of the Air, or of Heaven, and over the Cattel, or Flocks, and over all the Earth, and over every creeping thing that creepeth upon the Earth, or over all wild Beaſts, and over all Worms which creep with feet upon the Earth.

Verſ 27. And ſo Elohim, or the dijudicating divinity, or God Created, and changed the ſtate of the Soul that from thence might be made man-kind in his own Image, in the Image of God or Elohim, or the dijudicating divinity created he him, or it, Male in the forepart, and Female in the hinder-part, created he them, viz. all and every one of the Souls which do at preſent exiſt in the whole Univerſality of Mankind, he tranſplaced into a certain ſubtil Matter, and co-ordained, or put them into an order under the perſon of Adam the Protoplaſt, or the firſt Parent, as a Regiment of Souldiers, under their Colonel, or General.

Verſ. 28 And Elohim, or the dijudicating divinity, or God bleſſed them, and gave unto them the faculty or capacity of turning their faces to one another: and Elohim, or God ſaid unto them, apply your ſelves that you may be fruitful, and multiply, and repleniſh the Earth, or fill the Terreſtrial, or the material Being in all the parts thereof; and ſubdue it to your ſelves, that your bodys may take thence their nouriſhment, and have Dominion over the Fiſh of the Sea, and over the Fowl of the Heaven, or of the Air, and over every living thing that moveth, or creepeth with feet upon the Earth.

Verſ 29. And Elohim, or God ſaid, I have given you every Herb, in their Superiour and Inferiour qualities, bearing, ſeed which is upon the face of all the Earth, and [〈◊〉] Trees, of every Tree which beareth Fruit, or in the which is the Fruit of a Tree yielding ſeed, or his ſeed, all theſe ſhall be for food, or to you [〈◊〉] ſhall be for Meat, to repair the decaies of you bodies.

Verſe 30. And to every Beaſt of the Earth, or wild Beaſt, and to every Fowl of the Air, or of Heaven, and to every thing that creepeth, or that goeth with feet upon the Earth, wherein there is life, or a living Pſych[•…] or Soul, I have given every green Herb, or all Plants and Herbs, fon Meat, and it was ſo.

Verſe 31. And Elohim, or God ſaw all, or every thing that he had made in the matter, and behold it was very and ſupereminently; (Deut 6.5.) good. And the Evening was, that is, the middle Natures deſcending down to the brute Animals: and the morning was, that is, there were alſo middle Natures which were exalted above humane condition; and this was the ſixth day, or the ſixth Claſs, Order; or ſort of Creatures.

Chap. II.

Verſe 1. THus the Heavens and the Earth were (together with the Air) brought to perfection, and finiſhed, and all the Hoſt (or Troops) of them, viz. in the Heavens multitudes of Thrones and of Angels; and in the Earth, multitudes of well ordered ſublunary Creatures.

Verſe 2. And Elohim, or the dijudicating Divinity, or God on the ſeventh day ended his Work which he had made; and he reſted, or ceaſed from further creating, on the ſeventh day from all his Work which he had made.

Verſe 3. And Elohim, or God bleſſed the ſeventh day and ſanctified it: even as, and for which cauſe the ſeventh number is ſaid to be holy and pure, becauſe that amongſt the firſt numbers none is formed out of it, nor is it formed out of any of them, as if it did hint that the happineſs of the Creatures did conſiſt only in it, not being mixed with any other Creatures, they were at quiet in God: Becauſe that in it (in that day) he reſted from all his Work; which Elohim, or God had created therein all kinds of Spirits and Souls, ſo that from thence he had made ſomething in a material repreſentation, manifeſtation, or appearance, by and thorough which, other Spirits were preſented it this or the other matter, &c.

FINIS.