The Heptaplomeres, written around 1593, appeared posthumously (Kiel, 1683). Here the author gives us evidence of his religious beliefs (presuming, for the moment, that Bodin was, in fact, the author). The seven speakers in the work represent as many different religions, confessions, and philosophical schools of thought: Coroni, Catholicism; Salomon, Judaism; Senamy, Skepticism; Octavus, a renegade turned Muslim; Friedrich, Lutheranism; Curtius, Calvinism; and Toralbe, natural religion. Toralbe often, but not always, seems to represent the author’s personal beliefs. Despite their diversity, the seven agree with the prohibition against publicly disputing the fundamentals of religion since “all matters that are disputed are immediately called into doubt.” They also agree that the freedom of conscience should be respected, because “one should not be constrained in matters of religion, and beliefs should be voluntarily embraced, not imposed” as Tertullian stated.  On the other hand, the speakers differ on the freedom of worship. Even Curtius, the Calvinist, admits that “the desire to allow several religions to practice openly in the same city seems to me to be one of the most problematic issues in the world.” Although the author deliberately leaves this discussion open and without a definite conclusion, the dialogue hinges on the thoughts of Toralbe who states that “the laws of Nature and natural religion, which nature inspires in the heart, are sufficient for salvation.” The theologian Johann Diecmann refuted Bodin’s Heptaplomeres in his thesis, De naturalismo tum aliorum, tum maxime J. Bodini (Diecmann 1683). But beginning with Leibniz, the Heptaplomeres has not ceased to attract the attention of scholars on account of its outstanding erudition and the depth of the questions it addresses.