Averroeana being a transcript of several letters from Averroes an Arabian philosopher at Corduba in Spain, to Metrodorus a young Grecian nobleman, student at Athens in the years 1149 and 1150 : also several letters from Pythagoras to the King of India, together with his reception at the Indian court, and an account of his discourse with the King, and his gymnosophists, and his rules and precepts : his account of the power and efficacy of numbers, and magical uses thereof : to which is prefixt, a Latin letter by Monsieur Grinau, one of the Messieurs du Port Royal in France, to the ingenious Monsieur Gramont, merchant at Amsterdam, concerning the subject of these papers, and how they came to his hands : the whole containing matters highly philosophical, physiological, Pythagorical and medicinal, the work having been long conceal'd is now put into English for the benefit of mankind, and the rectification of learned mistakes.

Third Letter.

AS to the Innovations, O King, concerning our Religion, where∣with we are charged, I have these few things to return by way of Vindication, both of our Doctrine and Practice.

Our Profession is not to introduce new Principles, for Religion, I mean true Religion, is the same in all places, and at all times. The Ceremonies and external Rites thereof indeed are vari∣ous, but these are as it were but Reli∣gious Complements, which the Gods do very little, if at all, regard, in com∣parison of the substance, which is sin∣cerity in Thought and Deed, and an earnest endeavour of being joined with, and an exact conformity to the Princi∣ple of Divine Light and Love. The Spirit of Wisdom leads all her Children

in the Universal Temple, where there is no Controversie nor Contention about Words and naked Forms; but there they all imitate their Creator, by doing good, and living innocently. Religi∣on consists chiefly in a Vertuous Course of Life, an exact and intire Obedience to God's Law; that is, that we labour to preserve the Likeness of his Image in our Souls, in being Just, Temperate and Harmless. Nor is there any diffi∣culty herein at all; for the Ways of God, and the Observations of his Laws are plain and easie, but the Humours and Inventions of Men are difficult and phantastical, very often pernicious both to Soul and Body: For when Men degenerate from the Light, they be∣come deluded by the power of a false Imagination, and vain Conceit of them∣selves, to Assert their own Notions, and private and mistaken Opinion of Things for Religion, violently impo∣sing them upon the Faith and Consci∣ences of Mankind, as the Oracles of Truth and Wisdom.

This has been the Source and Inlet to all the Controversies and Distracti∣ons in the World, and the Foundation of all the Misery, War and Calamity that invades and domineers in every corner of the Earth. For when by treading in the Paths of Vertue, we keep close to the Universal Law, we are in a direct way to be led to the true Mother of Peace and Unity, and then all Contention and Strife will cease to have a Being in our Souls. It ought then to be our great Concern to Ab∣stract our selves from the Sensuality of the Multitude, which is a very good step towards true Religion and Rege∣neration, living in a constant Imitation of our Creator, in being Innocent, Just and Holy: For 'tis not in the Circum∣stance of External Rites, or Invented Ceremonies that Religion does consist, but in an Universal Purity of Soul, in all respects conformable to the great Law of Justice, Love and Temperance, from which Estate Man is fallen, and Fierceness, Wrath and Inhumanity

have arose in their place; and till this Principle be again renewed in the Soul, ••here can be no true Religion acceptable ••o the Universal Creator, and First ••eing.

Therefore it is that we have prescri∣••ed Rules of Temperance, Meekness, ••nd Love to our Disciples, that by cor∣••ecting the Principle of Fierceness and ••itterness in the Soul, they might be ••ssimilated to the Divine Nature. For ••e could never perswade our selves ••••at the Gods have any Pleasure in the ••estruction of their Creatures; and do ••elieve that all Bloody Sacrifices are a ••ench in their Nostrils. How is it ••ossible to conceive the Fountain of ••ove and Goodness, to be delighted ••ith Cruelty? I have found in most ••ountries where I have Travell'd, ••••at the main Business of Religion is ••uilt upon fine Shows, pompous Pa∣••des, and a ridiculous Observation of ••••less and uncommanded Ceremonies; ••••is is meer Superstition, and not Reli∣••••on. Men have submitted and en∣slaved

themselves to common Practie•• and choose rather to embrace a mistak•• and groundless Opinion for Religion than put themselves to the trouble o•• finding out the Truth, which indee•• is the highest Enoblement of a Rationa•• Soul. Custom hides the Truth fro•• all Men in one degree or another; an•• 'tis no small part of Self denial to ove••¦come the Inveiglements thereof.

So that these things considered, •••• that imposes Laws of Instituted Wor¦ship on other Men, ought to begi•• with the Knowledge of God's Nature and himself, endeavouring to under¦stand both in a competent degree. H•• must distinctly and attentively conside•• the stupendous and amazing Wonde•• of the Work of Creation, and strive•• much as in him lies to conform his In∣junctions to those, and imitate the mo•••• perfect Example.

Whoever therefore Worships God by the direction of Custom and Opin••¦on, is highly mistaken; for by th•• means he considers God rather as h••••

Inferior, as if he were obliged to be de∣••ighted with such manner of Service as he shall be pleas'd to allow him. Can ••ny thing import a more undutiful Contempt of the Divine Being? Shall we deface the Light of his Image in our Souls, to follow the Conduct and Gui∣dance of our own Extravagant Fancies. The most profuse Sacrificer Honours not God at all, if he offers not with a Mind intentively devoted: For Sacri∣fices and Victims of Irrational and In∣nocent Things, are but Fuel to the Flames, and the prey of Sacriledge; but a Mind zealously fixed Espouses the Divine Nature: For all like most in∣fallibly tends to its like, and a Wise Man can only properly be said to be a Priest, a Lover of God, and fit to pray; for he only can Worship who con∣founds not the Qualities of what he is to Adore; but first making himself the Sacrifice, erects a Statue of God in his own Breast, and Builds in his Soul a Temple for the Reception of the Divine Light.

Hence it follows, that he only is tr••¦ly Religious, who having attained t•• Knowledge of things Divine, returns h•• own Perfections as the greatest Glor•• unto the Cause from whence they flow¦ed, wholly resigning and devoting him self to a desire of Enjoying that whic•• is altogether able to satisfie him.

Thus much, O King, we though fit to Write to Thee concerning Religi¦on, that thou mightest perceive th•••• the Amendment of Mens Manners, an•• the leading them from the darkness o•• Superstition and Error into the Light o•• Truth and Wisdom, is the principa•• Scope and Design of our Doctrine, an•• not the Embroilment of Kingdoms and stirring up Sedition, as we hav•• been unjustly represented.