 According to Desgabets, Descartes’s fine doctrine concerning the creation of the eternal truths, is the foundation of the true (Cartesian) philosophy. He claimed that had Descartes attended consistently to this doctrine, he would have avoided all error. Due to its importance and opaqueness in Desgabets’s writings, the “Creation Doctrine” has generated a great deal of examination and debate, most recently stimulated by Beaude’s and Rodis-Lewis’s publication of Desgabets’s philosophical writings (Desgabets, 1981). Rodis Lewis (1981) and Lennon (1998) set the stage for the dialectic of the debates in the period. Schmaltz (2002), Cook (2005), Faye (2005), and Easton (2009) variously argue for the importance of the doctrine in Desgabets’s development of the Cartesian philosophy, and its philosophical significance. Gatto (2017) presents a nice synthesis of the literature, and sorts out the complicated reception and role of Descartes’s doctrine, particularly for Desgabets. Despite the controversies surrounding the interpretation and significance of this doctrine, there are some points of agreement. As Desgabets understood it, it requires that God be equally the author of all created things, in their being and their essence. It requires that there be no essence without existence, which is to say, that there can be no purely possible beings either in the human mind as Descartes allowed, or in God’s mind, as Malebranche argued. The notion that such truths are in some way prior to God’s creation of the world, existing as purely possible essences separate from actual existence, involves a separation of essence from existence, and supposes that essence is something actually separable and conceivable without existence. 