THough I have alwaies known, and look'd upon you, as a most zealous man in the Calvinistical persuasion, yet I should never have imagin'd, that your zeal would have transported you so far, as to induce you, to pronounce an Anathema against all those of the Reformed Religion, who now serve the most Christian King in the War, wherein he is engag'd against the Dutch. Mean time, you know, that you have run into this strange Extremity, in the Letter you were pleas'd to write from Borne, of the 15 th. of the last Moneth, which yet came not to my hands till within these two daies. You, at the first dash, tell me, it is a matter you cannot be sufficiently astonished at, That any Officer, who makes Profession of our Religion, whether he be Swisse, or French, or of what other Countrey soever, should presume to fight against our dear Brethren in Christ, the Dutch, and make it their Business to destroy that Sanctifi'd Republick, which has alwaies been the Refuge and Sanctuary of those of the Reformed Religion, and to [Page 2] which all Protestants are in the highest manner oblig'd. You, afterwards, make it your most earnest entreaty to us, That, out of the tenderness we ought to have of our Salvation, we should quit our Employments, and enter our Selves into the Service of the Dutch, so to expiate the Sin we have committed in serving against them. You solemnly declare to us, in Fine, That, if we do not, upon sight, follow this advice of yours, we are a sort of damn'd Wretches, never to be retriev'd out of the deplorabl [...] Condition we are in, and that we ought not to expect any Forgiv [...]ness for our Crime, either in this World, or that to come, no more, or less, than if we had sinn'd against the Holy Ghost. As for your Protestant-Cantons you highly celebrate the Prudence of those among'st them, who hav [...] deny'd his Majesty of France any Forces, in his unjust War, as you are pleas'd to call that, wherein he is now involv'd, against the Dutch. Besides, you high­ly condemn those, who, having supply'd him with such Forces, have not been importunate in the recalling of them, and have not been dis­satisfi'd, to see them employ'd, in attacking and maintaining the Ci­ties which have been taken from the States-General.

I should not have been much startled, if I had receiv'd such a Let­ter from the Minister of some Country Village, or from some person whose abilities rais'd him not above the ordinary Rate of men. But I must acknowledge my self surpriz'd, as much as man can be so, to see that you, Reverend Sir, who are a Professor of Divinity, and have the reputation of being one of the most experiensed men of Swisserland, especially upon the score of Politicks, should write me a Letter fraught with things very strange and extravagant, and Maxim [...]s absolutely in­consistent with sound Sence, and Reason, and contrary even to the end you have propos'd to your self, which is, doubtless, the preservation and propagation of our Reform'd Religion, and of the Churches which profess it. I undertake to make a clear justification of the truth of the things which I advance, and to let you see the Mistake you lye un­der, and with what injustice you have so slightly pronounc'd the Sen­tence of Condemnation, against all those of the Reform'd Religion, who serve the most Christian King, in the War which he is now concern'd in against the, Dutch.

To that end, it is my design, to shew you, somewhat at large, of what nature the Religion of the Dutch is, and what sanctity is to be attributed to their Republick; and thence it will appear, how highly [Page 3] the Protestants are concern'd to wish the preservation of it. And when that is done, I shall afterwards prove, That though the Hollanders were the most reform'd of all People, in their Religion, as well as in their morality; yet you would not have any reason, to condemn either those private Persons of their Persuasion, who serve against them; or yet those of your Cantons, who have supply'd the most Christian King with Forces, upon this occasion.

I must acknowledge, That if we consider the Dutch Confession of Faith, and the Cathechism they use; it cannot be denyed, but that they profess the same Religion, with that which is received at Gene­va, and in your Protestant-Cantons. But in the mean time, this is to be noted, That though they make an external Profession of the same Religion with yours, yet their Conduct and Deportment do evident­ly demonstrate, that they make not any account of it, or that they believe it not at all. To that end, it is requisite, that I make a high­er enquiry into things, and go to the very source, and give you a dis­covery, by what Degrees, and by what Means, this Religion was esta­blished in the State, and the different Conduct which the States-Ge­neral have observ'd, in reference thereto.

I am of opinion, in the first place, That there is not any necessity of my telling you, that Religion was neither the cause, nor the pretence, of the disturbances, revolutions, and seditions of the Low-Countries; and that it was not upon that score, that the People of several Pro­vinces, after they had carried on the War against their Prince, for ma­ny years, resolv'd at last to degrade him, and to shake off the yoke of his Dominion over them.

The great Lords of the Country, as the Prince of Orange, the Count of Egmont, and Count Horne, were extreamly exasperated, to see, that Cardinal de Granvelle, a Forreigner, and a person of very obscure Parentage, had the management of all things, and was the supreme Arbitrator of all Affairs; and to think, that they themselves had not any authority in the Government. They maintained in the mean time, That the said authority belong'd to them, of Right, upon the score of their merit, that of their birth, that of the great Estates they were possess'd of, and that of the Services they had done the State.

[Page 4]The Ecclesiastical party were most highly disgusted, upon this ac­count, That their Abbeys, their Priories and their Benefices were to be abolished, for the Raising of a Revenue for the new Bishopricks, which had been erected; as also for that they had set over them cer­tain Persons, who devour'd their annual profits, and who censur'd their Conduct, and their Manners. To which they added another grievance, That, according to the decisions of the most learned Law­yers of the Country, it was an impi [...]ty, to convert the Goods of Ec­clesiastical Persons to any other Use, than that whereto they had been design'd, by the Wills of those, who had made the donations of them.

The Magistrates of Cities and Corporations made their Complaint, That they had deny'd audience to the States, who had desir'd a free Assembly, that there might be a common consultation, about the re­medy, most likely to promote the remedying of their grievances; and that there had been new and insupportable impositions laid upon them, not only without the Consent of the Estates, but also in spight of their opposition.

The ordinary People loudly declar'd, That the King of Spain would have abolish'd the ancient form of their Government, to the subversion of their Lawes and Customes, that he might thereby intro­duce a Tyrannical dominion, like that which he made Use of, for the Government of some Kingdomes of Spain, that of Naples, and the Indies. In a word, the Grandees, the Ecclesiasticks, the Magistracy, and the common sort of People, had all a particular occasion of discon­tent; but they had also one which was common to them all. Above all things they had an extream horror for the Inquisition, which had been establish'd amongst them; out of a Fear, that under pretence of Religion, some design might be carried on, against the Liberties and Estates of all. It was for the same reason, that the Inhabitants of the Kingdom of Naples, and of the Dutchy of Milan, would not en­dure the establishment of the Inquisition amongst them, though nei­ther of those two Countries ever had any design, to desert the do­ctrine and Worship of the Roman-Catholick Religion.

Most part of the Inhabitants of the Low-Countries were, at the be­ginning, strongly inclin'd to the profession of the ancient Religion; and yet they could not endure, that any man should be put to death, [Page 5] upon the score of any Religion whatsoever. And though that cruel­ty gave them not any occasion of Fear for themselves, yet did it how­ever raise in them a compassion for their fellow-Citizens. Howe're it were, whether out of pity to others, or by way of precaution for themselves, those People, who were extremely jealous of their liberty, and for the conservation of their Lawes and Customes, which, at best, are but Temporal things, contributory to the conveniences of the present life, could yet much less endure to be depriv'd of the Spi­ritual things, which rela [...]e to the service of God, and eternal Salva­tion.

In the year 1566. The greatest Lords of the Country, and several Gentlemen, considerable upon the score of their extraction, of whom most were Catholicks, entred into an Alliance, for the preservation of their municipal Laws, and for the abrogation of the sanguinary E­dicts which had been made for the Establishment of the Inquisition. In pursuance of this first Treaty of union, was it, that they presented to Margaret, then Governess of the Law-Countries, that famous Pe­tition, which occasion'd the first insurrections, and which procur'd them the denomination of Beggars, which was then given them, and which they could not get off for a long time: After the Treaty of Gaunt, all the Catholick Provinces, save only that of Luxemburg, en­ter'd into an Alliance with those which were already confederated, for the security of their Lawes, their Privileges, and their Liberty. The Alliance of Union, and Armes, which they had contracted, against the Spaniards, was immediately publish'd in Brussels, and confirm'd by the solemn Oaths of the Clergy, the Nobility, the Gentry, the People, and of the Senate it self.

In the year 1578. The Estates, as well of the Roman-Catholick Re­ligion, as of the Reformed Persuasion, being assembled at the Hague, did unanimously declare, That King Philip was devested of the Princi­pality of the Low-Countries.

In the year 1579. The Estates being assembled at Vtrecht, made a new Union, from which they took the name of the Vnited Provinces. And in the 13 th Article of that Treaty, it is expresly order'd, That every man shall be allow'd the liberty of Religion, without any trou­ble of persecution to any one, upon that occasion.

[Page 6]All these Treaties of Alliance, which the Provinces, as well Ca­tholick, as Protestant, had made together, for their mutual defence a­gainst the Spaniards, make it evidently appear, That the design of E­stablishing a new Religion was neither the ground nor motive there­of. Prince William himself, in his Declarations and Apologies, did alwaies openly protest, as did also the States in theirs, That they had not taken up armes for Religion, and that the Provinces had not u­nited, in order to the profession of any one particular Religion. So far was it from this, that it is certain, all the Treaties, as that of Gaunt, and the Union of Vtrecht, all the Declarations of the Arch-Duke Matthias, and of the Duke of Anjou, do loudly establish the free Exercise of all Religions, and in express terms, forbid the Di­sturbing and Persecuting of any man upon that occasion.

In the mean time, though they had not, at the beginning, any reflection by way of conscientious motive, for the having of any one publick Religion, yet could they not forbear establishing it afterwards, out of a pure interest of State. The Inhabitants of the Low-Countri [...] having then▪ in a manner quite shaken off the yoke of Obedience to the Magistrates, that juncture of time seem'd wonderfully fit for the Establishment of new Religions. About thirty or forty years before, men had seen budding out afresh, in Germany▪ the opinions of John Hus; in England, those of Wickliff, and in France, those of the Wal­denses. All these different doctrines were much about the same time spread up and down amongst the Belgians. The Prince of Orange having got out of Germany and France, some of the Disciples of Luther, and Calvin, where their Religions were already establish'd, order'd them to Preach in the Low-Countries, by the means of those new Doctors. But he himself persisted in a publick profession of the Roman Religion, and was unwilling, in the Principality of Oran [...]e, to permit the Exercise of our Reformed Religion, which was other­wise well establish'd in France. But as he had his Prospects at a great distance, he either under-hand, or openly, when he thought it most convenient, countenanc [...]d, or conniv'd at all the Assemblies which the People made, for the Exercise of all the New Religions, which were of no long Standing in the World. By this m [...]ans did he make account to gain the Affections of the People, and, at one time or other, to make his advantage of those different R [...]ligions, for the execution of his great Designs. He knew that all those new Christians, whom he protected in the Exercise of Religions, were so [Page 7] many Creatures, whom he made sure to his Party, by an inviolable Bond; and as many irreconcileable Enemies to Philip, who was the cruel Persecutor of all those upstart Professors of Religion.

In the mean time, Prince William, who had all this while con­conceal'd his Sentiments for Religion, took a very convenient op­portunity, to lay by the Roman-Catholick persuasion, which he had till then profess'd, and to embrace that of the Protestants. He was in Germany, at his Brothers, the Count of Nassaw, and had been forc'd by the Intreaties of many of his Relations, and some Friends, banish [...]d out of the Low-Countries, to try an expedition, to endea­vour the deliverance of their Country from the oppression wherein it was, and to set it at liberty. When therefore he saw, that he stood in need of the assistance of the Protestants, for the getting of an Army tog [...]ther, he thought it a fit time to cast off the Mask, and to publish, by his M [...]nifesto, That he had deserted the Roman Church, to follow a better Religion. He had also in his Eye this considerable advantage, That by the Settlement of a Religion dif­ferent from the Roman, he rendred the reconciliation between the Provinces and the King of Spain, more difficult, or indeed impos­sible. He had observ'd, that some of the Catholick Provinces had devia [...]ed from the Alliance of Gaunt, and put themselves under the obedience of Philip; and he saw, that the Catholicks of the Confed [...]rated Provinces would rather have enclin'd him to re­assume the yoke of their ancient domination. It was his Fear, and with reason, That when the dispute should be only about the Pri­vileges, the Lawes, and the Customs, and in a word, things of a temporal Concern, King Philip coming to satisfie his Subjects, or the Subjects to recede from their Rights for the obtaining of a Peace, it would be no hard matter to see those people reconcil'd to their Prince. Whereas, on the other side, having dispos'd the confederated Provinces, to embrace a new Religion, he thereby put an insurmountable obstruction to their reunion with Philip. He knew that That Prince, who with an implacable fury persecuted all those who had renounc'd the ancient Religion, would resolve rather to lose the Low-Countries, than to grant his Subjects the free Exer­cise of a new Religion. There had been a Report spread about, that presently upon his Return into Spain, after he had order'd the Con­demnation of some men eminent for their Learn [...]ng, and women illustrious for their birth, to be burnt; he would himself be present at [Page 8] so cruel an execution; and was a spectator of it, as if it had been a delightful Show.

Many persons therefore, amongst the Inhabitants of the Low-Countries, having embrac'd the new Religions, the Prince of Orange engag'd them by the Bond of Conscience, and by the De­spair or Pardon, to maintain the Change he had made, that so they might not relapse under the power of their ancient Master. Happy was it, for the prosecution of his design, that he had made this advantage of that Liberty of Conscience, which he had given to all sorts of persons; but perceiving withal, that that unbounded Liberty, without the establishment, and preference, of some one Religion, occasion'd a great confusion in the Government, he thought it necessary to make choice of one, which should be the pub [...]ick, and predominant Religion, and the Religion of State. Yet had he not as yet absolutely pitch'd upon what he intended, nor determin'd which Religion he ought to embrace; whether that of the Lutherans, that of the Calvinists, or that of the Anabap­tists; all those three Religions not making any acknowledgment of the Popes Authority, or the jurisdiction of the Roman Church. But he had afterwards some reasons, which oblig'd him to deter­mine upon the choice of one, as well for his own private Concern, as for that of the State. The Sect of the Anabaptists was the least considerable upon all accounts, and was not much to be fear'd, as well by reason of the divisions wherewith it was shaken, as by rea­son of its Sectators, who, for the most part, were persons of a very obscure condition, and of their Sentiments, by which they are not admitted to Magistracy, or the Use of Arms. For which reason, the Prince of Orange could not make any Use of them, as being not proper for his Design. He aspir'd to the principal charge of the State; and that Religion permitted not its Disciples to ex­ercise any kind of Magistracy. He needed the assistance of Arms, to maintain and make good the Change he had made in the State, and the new form of Government which he had establish'd; and the Anabaptists would not have Arms used upon any occasion.

The Lutheran Religion was very considerable, by reason of the affection and Support of several Princes of Germany, who had em­brac'd it, and highly protected those who made profession there­of. Prince William had more inclination for that Religion, in [Page 9] which he ha [...] been instructed from his Infancy, and he might very well hope for assistance and protection from the Electoral House of Saxony, of which he had Married a Daughter, to his Second Wife. But on the other side, he hoped for more considerable assistances from the Princes who made profession of our Reformed way of Religion. That which Queen Elizabeth had Establish'd in England, was whol­ly conformable to ours, as to the Doctrine, and differ'd from it, only as to the Form of Government, and the Use of Ceremonies. The Elector-Palatine, who was then the most powerful Prince of the Empire, did absolutely profess the same Religion. The King of Navarre, the Prince of Condé, and the Admiral Castillon, and a considerable number of the Lords and Gentlemen, and a nume­rous people of France, made a publick profession of it. The Prince of Orange therefore, hoping to engage all those Princes, by the in­terest of one and the same Religion, to give him powerful assistan­ces, for the corroboration of the new Republick, thought fit to make choice of that Religion for himself, and the State. Besides, as that Religion was more contrary to that of the Romish Church, than the Lutheran, so he thought it more fit for the Common-wealth, which he had founded, out of an aversion to the Tyranni­cal Domination of Spain. The Inhabitants of the Low-Countries having a strong aversion for the Spaniards, the Prince of Orange en­deavour'd to persuade them, That there was no likelihood, that a people so corrupted, should have received directions from God, to serve him purely, by the Worship of the true Religion. He after­wards endeavour'd to insinuate to them, That our Reformed Reli­gion, which was more different from theirs, was, doubtless the best, and most acceptable to God.

There comes into my mind, upon this occasion, what I have Read in the History of the Indies, That they could not by any means dispose a great number of persons of that Country, to be converted to the Christian Religion, because the Spaniards made a profession of it. For, as those poor people had seen them commit such Cruelties, as they had never seen any example of before, so they had a horror for their Religion, upon a supposition that it in­spir'd them with such barbarous Sentiments. They could not be mov'd with the hope of Celestial Felicity, after they had been told, that the Spaniards, together with all good Christians, would have their abode in that happy place. They saw no charms in the Glo­ries [Page 10] of Paradice, since they were to be partakers of [...]hem with a Nation so barbarous; and they could not believe, that the Felicity, which they put them in hopes of, could secure them from the perse­cution of so inhumane a people. In a word, they could not be in­duc'd to embrace a Religion, which was to conduct them, after their death, to live eternally in the company of a people, which, according to their Sentiment, was the most wicked of any upon Earth.

The Duke of Alva having exercis'd, in the Low-Countries, as strange Cruelties, as those of his Country had done in the Indies, the Inhabitants of Flanders and no less an aversion for the Spaniards, then the Indians. And as all the rigorous punishments, which had been inflicted upon the people of the Low-Countries, were imputed to the Roman-Catholick Religion; so the Prince of Orange did cunningly make use of that prejudgment, to induce them to em­brace a Religion, contrary to that of the Spaniards, which had made them endure so many Calamities.

It was in the Year 1572. that that Religion, which was receiv'd in your Protestant-Cantons, at Geneva, in the Palatinate of Germany, and in the Churches of France, was established in the Confederated Provinces, for the only publick Religion. And yet they put a diffe­rence in it, which you will think very considerable, if you consult the Sentiments of your first Reformers, those of the Doctors who were their Successors, and the constant practice of your Prote­stant-Cantons, and of all the Estates of the Reform'd Religion. For you know, that in all the Countries, where those of our Religion are the Masters, they do not suffer the exercise of any other Religi­on, nor allow, in all their Territories, a place of habitation, to those who profess a different one; whereas the Vnited Provinces did not only permit the exercise of all sorts of Religions, but did also reject as Tyrannical, all the Laws, whereby there was any prescrip­tion made for Uniformity of Sentiments, upon that occasion, at­tributing to them the name of Inquisition, so odious amongst them.

And this Liberty of Conscience, was, as I have already observ'd, Establish'd, not only by the Writings of the Prince of Orange, by the Peace of Gaunt, by the publick and particular agreement, which was made for Religion, under the Regency of the Arch-Duke Mat­thias; [Page 11] by the Union of Vtretcht; and by several Treaties which have been made with the Cities of the Country. If I mistake not, methinks it may be affirmed, that the Confederated Provinces were of our Reformed Religion in particular, while the, Liberty of Con­science was Establish'd for all sorts of Persons, and the exercise of all Religions was publickly permitted; and it was so till the Year 1583. All the Regulations which the States-General have made af­terwards for Religion, and the Conduct they have been guided by, in reference to that, are so far from proving them to be of our Religion, that they make it evidently appear, that they never were, nor are not at all of it. And this, Sir, is what I design to justifie to you in the first Letter, which I shall write to you upon this Sub­ject. This is long enough; and if I am weary of Writing, you possibly may be more weary of Reading what I have Written. Let us then repose a while. It will not be long e're you hear from me again; mean time, be assur'd, that I am,

IF you have seriously reflected on what I have written in my first Letter, I conceive you will readily make this acknowledg­ment, That the Vnited Provinces were not of the Reformed Re­ligion, as long as there was not any such Establish'd by any pub­lick Decree; and that all the Sectaries had as much liberty there, as those of the Reformed Persuasion. I know well enough, that that Liberty of Conscience, which had been Establish'd by so many Trea­ties, and by so many publick Acts, was absolutely forbidden, by the Regulation which the States-General made in the Year 1583. Take here, in express terms, what it contains.

Since there has been a permission granted, by the Vnion of Utrecht, to amplifie, to abridge, and change, some Articles, when ever the wel­fare and security of the Provinces should seem to require it, the States, attentively considering the XIII. Article, have unanimously ordain'd, and appointed, That the exercise of any Religion shall not be henceforward receiv'd, other then that which is publickly taught in the United Pro­vinces, which is the Reformed Religion. With this proviso however, That if any Provinces, Members, or Cities of the Popish Religion shall be willing to enter into this Alliance, they shall be continu'd in the free­dome of their Religion, conditionally, that they sign and subscribe the other Articles of this Alliance.

To render this Ordinance of no effect, I might tell you, what was alledg'd, as soon as ever it was past, by the Catholicks, and all those who were not of our Reformed Religion. Their complaint was, That it had been made, contrary to all manner of Justice and Reason, contrary to the Stipulated Faith of all the Treaties, which the Inhabitants of the same Provinces had made, and of those [Page 13] which the Provinces had made mutually one with an other. They maintain'd, That, having united themselves together, for the preser­vation of the Laws and Privileges of the Country, it was a great injustice, to make an Establishment of one single Religion, to be the publick Religion, and to deprive the others of the exercise of theirs, and not to allow them any part in the Government of the State.

But, above all others, the Catholicks thought it very strange, that they, having taken up Arms against the Spaniards, only for the defence of their Liberty, should not be allow'd the free exercise of their ancient Religion, as if they had spent all their labour, only to deprive themselves thereof, and to acquire Liberty of Con­science for others, and to make the Reformed Religion the most pre­dominant, and to raise that only into the Throne. Nor did the fol­lowers of the other Religions, think they had less cause, then the Catholicks, to be dissatisfy'd and disgusted, at that Ordinance, which took away the exercise and absolute freedom of their Religi­on. They urged, That from the time of their first intertexture of the interest of Religion, with that of the State, in the contest which they had with the Spaniards, Liberty of Conscience had been Establish'd by so many publick Decrees, that they could not be violated, without extremity of injustice.

The Prince of Orange, without concerning himself much at the complaints of the one or the other of the aggrieved Parties, did, for his own private interest, and for that of the Republick, prosecute his design of making an Establishment of our Reformed Religion, to be the only Publick Religion, of which all those, who should pretend to any concern in the Administration of the Government, were oblig'd to make their profession. He had a jealousie of the Catholicks, upon the score of his being afraid, that they might employ their credit, to dispose the people to resettle themselves under the domination of the Spaniards. Nor had he any greater liking to the adherents of the other Religions, by reason of their being odious to all the rest of the Protestants. As therefore those who profess'd our Reformed Religion were the best-affected to him, so he thought it convenient, to entrust them with all the Authority, for the management of pub­lick Affairs.

[Page 14]Now, Reverend Sir, be your self pleas'd to judg, whether these Provinces deserve to be called of the Reformed Religion, for this reason, that, out of pure interest of State, and without any Ju­stice, they have made an Ordinance for the Establishment of one single Religion, exclusively to all the rest?

But supposing I should grant, that whatever is alledg'd by the Catholicks, and the Sectaries, against that Ordinance, is groundless, and irrational, and that they had the justest Reasons in the World to make it; yet I maintain, that the bare making of it is not a sufficient inducement, for any one to affirm, that this State is of the Reformed Religion. I cannot forbear acknowledging, that this Or­dinance does so expressly comprehend the sentiment of all our Do­ctors, that if the Vnited Provinces had been as careful in the executi­on of it, as the Elector-Palatine, your Protéstant-Cantons, and the City of Geneva are, it could not be deny'd, but that their State really and truly is of our Reformed Religion. But I think, Sir, that you do know, and if you do not know it, I shall make it so clearly appear to you, that you shall not in the least doubt of it, That this Ordi­nance has been so far from being put into execution, that they have always practic'd, and still do practice, what is directly contrary to the Contents thereof.

By this Ordinance, there is an express prohibition of allowing any other Religion then the Reformed, in the Provinces; and yet we there find the publick exercise of many other Religions, besides the Reformed, not to say of all those who were desirous to have it. And that you may not doubt of it, I shall here give you a short Catalogue of the Religions in that Country, which have an uncon­troulable liberty of celebrating their Mysteries, and serving God, as they themselves think fit.

Be pleas'd then to know, that besides those of the Reformed Re­ligion, there are Roman-Catholicks, Lutherans, Brownists, Indepen­dents, Arminians, Anabaptists, Socinians, Arrians, Enthusiasts, Quakers, Borrelists, Armenians, Muscovites, Libertines, and others. And there are in fine some whom we may call Seekers, because they are still seeking out for a Religion, and do not profess any of those which are already Establish'd. I give you no account of the Jews, the Turks, and the Persians, in regard that, as they are not Sects o [Page 15] Christians, so what I might say of them would signifie nothing to the subject I have in hand. And since I am well satisfy'd, that there are not any Turks and Persians, but what are in Amsterdam, or hap­ly in some other Sea-Port-Towns, there is no consequence deduci­ble thence, for the Residence of any such in the other Cities of that Country. Nor shall I say any thing of the Armenians and Musco­vites, who are all of the Greek Religion. And as I conceive, that there are only some Merchants of the one, and of the other of those Nations, and that none of the Natives of the Country do profess their Religion; so I do not think there is any person, that will con­demn the liberty which is given them, to serve God, according to the Ceremonies and Precepts of their Religion. And whereas, of all the other Religions, and Sects, we find a great number of per­sons, born in that Country, who make an open and publick professi­on thereof, I conceive you will not take it amiss, that I should here in few words, give you an account of the Opinions, of all the Reli­gions, which are in this Country.

As to the Doctors and Professors of our Religion, I question not but you know, that they also differ amongst themselves, in many things. Voëtius, and des Marets have, by their disputes, distract­ed and dishumour'd all the Province of Holland, where they have been so violent, one against the other, that if men would believe either the one, or the other, they must, upon pain of Damnation, stick to the sentiment of the one, and reject that of his Adversary. Voëtius did, and still does maintain, That it is Sacriledge, to leave the Ecclesiastical Revenues at the disposal of Slothful Paunches, which are not any way serviceable to Church or State; That those who are known by the name of Lombards, are not to be called, or admitted to the Lord's Supper, inasmuch as, lending out Money at Interest, they exercise a profession forbidden by the word of God; That the Sabbath-Day is to be very carefully and Religiously ob­serv'd; That we ought not to Celebrate any Festival-Day, no not Easter, Whitsuntide, or Christmas; That when we speak of the Apostles, Evangelists, or Disciples of Jesus Christ, we are not to give any one the name of Saint, and that we are not to say, Saint Peter, Saint Paul, Saint John, Saint Thomas, but to say down­right, Peter, Paul, John, and Thomas; and that all the Faithful ought to follow a severe kind of life, to retrench themselves from the greatest part even of the most innocent enjoyments of life, [Page 16] that they may the better work out their Salvation with Fear and Trembling.

On the other side, des Marets is opposite to Voetius, almost in all these things, and hath argu'd against his Sentiments, with so much Animosity, as if their Dispute had been about those points of Reli­gion which are most important, and most necessary to Salvation. And I think they had not yet ended their Dispute, if Cocceius had not publish'd some Opinions, which were displeasing to both; up­on which they thought fit to agree together, in order to the op­posing of them.

This Cocceius was a Professor of the University of Leiden, very well skill'd in the Hebrew Tongue, who read the Scripture with a continual attention, and has therein discover'd many things, which were not before known to any one, and hath penetrated into the mystical and profound Sence of it. In all the Prophecies of the Old and New Testament, he almost every where finds the Reign of Christ, and that of Anti-Christ, which is opposite thereto. He has dispos'd the oeconomy of the Old and New Testament after a way not known before, and such as had not yet been Establish'd by any Doctor. He is the first that has discover'd, and taught, the difference there is, between the Government of the Church before the Law, and that under the Law, and that after the Law. He af­firms, That before the Law, the Promise took place; during which time of the Promise, the Church was free. That to the Promise, God had added the Law, which, having been at first represented in the Decalogue, contains only an abridgment of the Covenant of Grace, and the Commandments of Faith, Repentance, and the Gratitude we owe to God; as it appears by the sence of the Preface, and of all the Commandements in particular. He adds, That after the wor­shipping of the Golden Calf, God, to Chastize his people for the Idola­try, which they had committed, had given them a Law, consisting of Ceremonial and Carnal Commandements, which were not good; having impos'd upon them a Yoke, by the Establishment of his Ordinances and Ceremonies. Whence it comes, that the Law had been made, in appearance, a Covenant of Works, promising life to those, who should obey his Commandments, and denouncing ma­lediction and death against those, who should transgress them.

[Page 17]It is also another persuasion of his, That the Commandement concerning the observation of the Sabbath-Day, was one of those Ceremonial and Carnal Commandements, which have been abro­gated by Jesus Christ. During all the time before Jesus Christ had paid the Father the price of our Redemption, he affirms, That all the Faithful were sav'd, by the Security which Jesus Christ had given for us; That the forgiving of Sins did not take place, otherwise than by a connivance of Grace, in as much as They were only under the Promise; the payment, or satisfaction, ha­ving not been yet made by Jesus Christ. That the Law being added, as an obligation, did reproach the People with their sins, and put them into a mindfulness thereof by the Sacrifices; and that it is upon that score that the Ancient people were under servi­tude, and in fear of death, till such time as Jesus Christ, having, by his Blood, paid the Ransom of our Sins, the Obligation, which was in force against them, being cancell'd, we have fully and perfectly obtain'd the pardon of our sins. He is of Opinion, in fine, That there is to spring up in the World a Reign of Jesus Christ, which will abolish the reign of Antichrist; and that, when they who shall have corrupted the Earth shall be destroy'd, the Church shall be in a happy condition in the World; And when there shall be a restauration of the Reign of Jesus Christ, before the End of the World; and that after the Conversion of the Jews, and of all Nations, the Catholick Church shall scatter the rayes of its meridian light and glory, into all Parts of the World. He believes Her to be the Celestial Hierusalem, which is describ'd in the Revelation, the Emblem whereof represents to us the condi­tion of the Church, such as she ought to be in her greatest Splen­dour upon Earth, and not that which is to triumph in Heaven.

I thought my self oblig'd to give you an account of the par­ticular Sentiments of this Divine, because he has a great number of followers; as also for this Reason, That Voetius and des Ma­rets condemn his Opinions as Heretical; nay indeed represent him as a Socinian, in many things. They affirm, That he is an Inno­vator, and give him the title of Scripturarius; as if it were a great crime, to be closely addicted to the Scripture, and to make it the most important of our Studies. There are many other Divines, especially such as have studied under the Professors, whom I have before named, who obstinately oppose his Sentiments, and en­deavour [Page 18] to persecute, and to procure the condemnation of all his Disciples.

It is not requisite that I should give you any account of the Roman Catholicks, it being notorious to all the World, what their Sentiments are.

You know also, what the Opinions of the Lutherans are. The famous Confession which they made at Ausbourg, in the Year 1530, has made a sufficient discovery of them to all the World. True it is, that most of their Doctors have Opinions very different from their first Confession. They are divided amongst themselves, upon the score of very disconsonant Sentiments. But as that diversity is found only in those of them who are in Germany, I shall say nothing of it. They who are in this Country, keep closely enough to the Sentiment of their first Doctor. Only observe here, in what they differ from those who are in Germany, Denmark, and Sweden. They do not use Auricular Confession; Th [...]y have neither Ima­ges, nor Altars, in their Churches; Their Ministers wear no Sa­cerdotal habits; They have not the several Orders of Priests, Dea­cons, Arch-Deacons, and Superintendents, or Bishops, as they have in most other Parts.

The Arminians took their denomination from Arminius, their first Doctor, who was a famous Professor in the University of Ley­den. They would rather be called Remonstrants, by reason of the Book, which they presented to the States-General, in the Year 1611. to which they had given the Title of Remonstrance, and which comprehended the principal Articles of their Belief. You know the Five remarkable Points, upon which they were con­demn'd by the Synod of Dort, held in the Year 1618, in which were present some Divines of your Cantons, as also out of several Countries professing the Reformed Religion, as England, Germany, and other plac [...]s. After the death of Arminius, and in the time of Vorstius, and of Episcopius, a most Eminent Doctor amongst them, they adopted many Errours of the Socinians. Nay most of them have deserted the Opinion of their first Master, upon the Point of Predestination, and Eternal Election. Arminius had taught, That God had Elected the Faithful, by the prevision of their Faith. And Episcopius is of Opinion, That God has not Elected [Page 19] any one from all Eternity, but that he does Elect the Faithful, in time, when they actually Believe. He speaks only in very doubt­ful and ambiguous terms of the Prescience of God, which was the great Fortress, in which Arminius secur'd himself. These same Arminians of the present time believe, That the Doctrine of the Trinity of Persons, in One only Essence, is not necessary to Salva­tion; That there is not any Precept in the Scripture, by which we are commanded to adore the Holy Ghost; nor any Example, or Indication, by which it appears, that the Holy Ghost has been ador'd; That Jesus Christ is not a God equal to the Father; That Faith in Jesus Christ, by which we are saved, hath not been commanded, nor took any place under the Old Covenant. Most of them do make it their study to avoid that Expression of the Satisfaction of Jesus Christ. Episcopius, in the mean time affirms, That Jesus Christ has, by his Passion and Death, so far satisfy'd God, as to render him Propitious to all Mankind, and ready, henceforwards, to receive all men into his Communion; provided they, by Faith, embrace that Propitiation of Jesus Christ; So that God being no longer displeas'd, there is no Enmity remaining, but what proceeds from Men, refusing to entertain the grace of Jesus Christ. They very earnestly press the Toleration of all the Opinions of those who profess Christian Religion; maintaining, That all Christians agree in the most Important, and, such as they call, the most Essential and Fundamental Points of Religion; That it has not been hitherto decided, by an Infallible Judgment, who they are amongst the Christians, who have embrac'd the Truest and Purest Religion, and such as is most conformable to the Word of God; That to the effect all may be mutually united, to make up one and the same Body or Church, and that they ought to love one another as Brethren, and not to have any en­mity or animosity one against another, upon the score of their dissenting in some Points of Religion, especially such as are not of the most considerable. That men ought not to force any one to condemn, and renounce his own Sentiments, or to approve and follow those of another. They say, That heretofore amongst the Jews, the Pharisees, the Sadduces, and the Esseni, of whom the Sects were very different, and had most dangerous Opinions, were however tolerated by the Jews, and all receiv'd into the Temple, to present thei [...] Sacrifices and Prayers to God, and to perform all the other Functions of Religion. If Arminius were to come into [Page 20] the World again, certainly, he would not own most of those who bear his Name, to be his Disciples. And yet there are some amongst them, who have not added any thing to his Sentiments. But they all agree in this point, That all Christians ought to be Tolerated; either that all-together they might make up but one and the same Church, or that every one may be allow'd the liberty of his Reli­gion.

The Brownists have many great Assemblies in the Low-Coun­tries. They are a sort of people separated from the English Church, and from all the other Reformed Churches, which they think to be corrupted, not as to the Doctrinal Points of Faith, concurring in that respect, with those of the Reformed Religion of Holland, Germany, and other places, but as to the Form of Government. They equally condemn Episcopal Government, and that of the Presbyterians, by Consistories, Classes, and Synods. They will not joyn with our Churches, for this reason, as they say, that they are not assur'd of the Conversion, and Probity of the Members, whereof they consist, because they therein suffer Sinners, with whom men ought not to communicate; and that in the partici­pation of the Sacraments, the good contract impurity in the Com­munion of the wicked. They condemn the benediction of the Marriages, which are celebrated in Churches by the Ministers, maintaining, That, being a Political Contract, the confirmation of it depends on the Civil Magistrate. They would not have their Children to be baptiz'd, who are not Members of the Church, or are not as careful, as they ought to be, of the Children that have been baptiz'd. They reject all Forms of Prayers; nay they af­firm, That the Prayer, which our Lord has taught us, ought not to be recited as a Prayer, but that it was given us to be the Rule and Model, by which we ought to frame all those, which we pre­sent to God. They reject the Use of Bells, and Churches, espe­cially such as they say had been Consecrated to Idolatry.

The Independents are a brood of the Brownists. John Robinson, an English man, is the Father of all those who are in this Coun­try. They believe, That every Church, or, as they call it, every particular Congregation, has in it self, radically, and essentially, whatever is for its conduct and government, and all Ecclesiasti­cal Power and Jurisdiction. That such a Church, or Congrega­tion, [Page 21] is not subject either to one, or more Churches, or to their Deputies, or Assemblies, or Synods, or to any Bishop; Or that any one Church, or Assembly has any power over any other Church whatsoever. That every particular Church ought to manage its own affairs, without any dependence on any other; and hence it comes, that such as follow these S [...]ntiments, have the denomina­tion of Independents. And though they do not think there is any necessity of assembling Synods, yet they affirm, That if any be as­sembled, there ought to be a consideration of their resolutions, as of the counsels of wise and prudent men, whereto a certain submission is due; and not as definitions, and establishments, re­quiring conformity and obedience. They are willing to acknow­ledge, that one or more Churches may be assistant to another Church, as to advice, and admonition; nay that they may reprove it, if there be any offence; yet not upon the account of any supe­riour authority, which has any power of Excommunication, but as a Sister-Church, declaring, That she cannot have any commu­nion with such a Church as hath offended, and does not demean her self, according to the Rules and Commandements of Jesus Christ.

And these are the Particular Sentiments of the Independents, in reference to the Government of the Church. Their very Name had render'd them very odious even to the Protestants; but the Confession of Faith, which their Brethren of England publish'd, when they assembled at London, in the Year 1651. has made it appear, That they have not otherwise any particular sentiment, as to matter of Doctrine, but that in reference to that, they con­curre in all things with those of the Reformed Religion. I have hitherto given you an account of but Three or Four different Re­ligions, or rather Persuasions; but this Letter being come to a con­siderable Length, I will adjourn what I have to say of the other Sects of this Countrey, to the next opportunity I shall have to write to you, remaining, in the mean time,

I Am now, according to my promise, to give you an account of all the different Sects, or Religions, which are in this Coun­try. They, who, in other places are called Anabaptists, are known, in these Provinces, by the denomination of Mennonites, and have deriv'd that Name from Menno, a Man born at a Vil­lage of Friezland, in the Year 1496. Not that the said Menno was the first Father of the Anabaptists in this Country; but that he, having rejected the Enthusiasmes and Revelations of the Pri­mitive Anabaptists, and their Opinions concerning the new Reign of Jesus Christ, which they pretended to establish upon Earth by force of Arms, has broach'd certain new doctrines, which his Followers have embrac'd, and persisted in to this day.

Their Tenets are these; That the New Testament only, and not the Old, ought to be the Rule of our Faith.

That in speaking of the Father, the Son, and the Holy Ghost, there is no necessity of using the terms of Persons, or the Trinity.

That the first Productions of the Creation, as to Mankind, were not created in a state of Justice and Holiness.

That there is no such thing as Original Sin.

That Jesus Christ did not take Flesh of the substance of his Mother, Mary, but of the Essence of the Father; or that the Word was changed into Man, or that he brought it from Heaven, or that it is not known whence he took it.

[Page 23]That the Union of the Divine Nature with the Humane, in Jesus Christ, was so made, that the Divine Nature was render'd visible, subject to Suffering, and death.

That it is not lawful for Christians to swear, to exercise any charge of Civil Magistracy, or to make Use of the Sword, not even to punish the wicked, or to oppose force with force, or to engage in a War, upon any account, or occasion.

That a man may, in this life, come to that pitch of Perfection, as to have an accomplish'd Purity, and to be without any defile­ment of Sin.

That it is not lawful for the Ministers of the Word to receive any Salary of their Churches, for the Pains they take.

That little Children ought not to be baptiz'd.

That the Souls of men, after their death, rest in an unknown place, till the day of Judgment.

These Mennonites are divided into several Sects, upon very slight occasions. Of these Sects, there are two of a considerable stand­ing, whereof one is that of the ancient Mennonites of Flanders; The other, that of the Mennonites of Friezland. Those of Flan­ders exercise Ecclesiastical discipline, with extraordinary severity, and excommunicate those of their Sects, for very trivial miscar­riages. They are of a persuasion, That it is not lawful to eat, or drink, or to have any communication, no, not as to the Concerns of a Civil Life, with those who are Excommunicated. They, by that means, make a division between Husbands, and their Wives; Children, and their Parents; maintaining, That all the Obliga­tions of Friendship and Society are to be cancell'd with those, whom the Church has anathematiz'd.

Those of Friezland receive into their Communion such as have been rejected by the other Sects of the Mennonites; and they exer­cise so great a relaxation in their discipline, that they entertain all sorts of polluted persons into their society; and for that reason are they called Borboritae, or Stereorarii. But as there are, even [Page 24] amongst them, some more scrupulous than others, so they also are parcell'd into divers S [...]cts, upon very slight, and trivial occasions. I shall only give an account of one, by which a judgment may be made of the rest. There is one Sect of them called Mamillarii, upon this score, That a Young Man had taken the freedom to put his hand into a Young Maids Bosome, whom he was then court­ing, and, within a few dayes, to marry. Some amongst them maintain'd, That he ought to be Excommunicated; and others condemning that severity, there happ [...]n'd a Schisme. They, who would not have the Young Man to be Excommunicated, were called Mamillarii. There are daily divisions, and separations amongst them; and assoon as they chance to be ejected out of one Society, they find a reception in some other.

Many amongst the Mennonites have embrac'd most of the Opi­nions of the Socinians, or rather those of the Arrians, concerning the Divinity of Jesus Christ. They generally press that Toleration of all Sects, which is so earnestly recommended by the Arminians. It is their persuasion, That they ought not to expell▪ out of their assemblies, any man who leads a devout life, and acknowledges, That the Holy Scripture is the Word of God, though the same Man does not agree with the others, in many things which are accounted Articles of Faith. These last are, by the others, called Galenists, taking their name form one Galenus, a Physician of Am­sterdam, a very Eloquent, Learned, and well-Experienc'd Man and one who is charged to be an absolute Socinian.

The Socinians deny the Divinity of Jesus Christ, the Existence of the Holy Ghost, Origina Sin, the Satisfaction of Jesus Christ, the Resurrection of the Reprobate, and the Reassumption of the same Bodies which the Faithful had, during their abode in this World. Their publi [...]k Ass [...]mbli [...]s are forbidden, but they lurk under the names of Arminians and Anabaptists. They have also their secret Assemblies, in which they are very fervent in Prayer to God, with groaning and weeping. They make it their Com­p [...]a [...]nt, That they are odious to, and abominated by most Christians, upon the score of the doctrine which they profess. They affirm, Th [...]t they have not Interest in the maintaining of it, save only the P [...]rsuasion they have of its truth, and the zeal of appropriating to its only individual, and Sovereign God, the Father of our Lord [Page 25] Jesus Christ, the glory of his Divinity. They are further of opi­nion, that having been confirm'd in their Faith by the reading of the Word of God, and by the Books which have been written against them, they make it their earnest and humble Suit to that great God, That, if they are in any error, he would discover it to them, that they may renounce it, and give his Truth the glory. Their conversation is holy and without reproach, as far as men can judg by what they see; and that conversation is absolutely mo­dell'd according to the Precepts of Jesus Christ; and it externally appears, that since they are not much concern'd for the things of this World, their care is the greater, to perform the works of De­votion and Charity, and to promote the Salvation of their Souls. They wholly employ themselves in the reading of the Word of God, in which they are so well vers'd, that most of them seem to have it by heart. In the Assemblies they make for their exercises of Piety, all that are present have the liberty of speaking. One amongst them begins to read a Chapter of the Scripture; and when he has read several Verses of it, till he has come to a full Paragraph, he who reads, and they who hear, do respectively give their Sentiments, concerning the sence of the words, which have been read to them. But what is most surprizing, is, that though the greatest part of them be illiterate, and men of no study at all, as being Merchants, or Tradesmen, yet they all seem to have a particular Talent, for the understanding, and exposition of the Holy Scripture. Nay it is reported, that the Learned amongst them, who have written Com­mentaries, or Annotations, upon the Holy Scripture, have every where done very well, save only in those places, where their own prejudgments have engag'd them to accommodate the Scripture to their own Erroneous Sence. So that it may be said of them, as I think I have heard it heretofore said, of Origen, Vbi benè, nemo meliùs, ubi malè, nemo pejùs; Where he had done well, no man could have done better; and where he had done ill, no man could do worse.

Having given you this Summary account of the Socinians, my next work is to give you that of the Arrians. Those last are very numerous in this Country, and many amongst the Socinians have embrac'd their Opinions. You know what were the Sentiments of the Arrians, concerning the Birth of Jesus Christ. They be­liev'd, That the Word, the Intellect, and the Word of God, had [Page 26] had been created before all the Creatures; That God had made Use of it, in the old Testament, as of an Interpreter of a Mediator, when he had something to declare, to the Patriaerchs and Prophets. That that word, had, by a voluntary annihilation, animated the Body of Jesus Christ, as the Spirit of Man animates his Body, the Word having taken Flesh only, without Soul, and without Spirit. Nay they were also of a persuasion, That all the Souls of other men were Spirits, subsisting before the Bodies, and that they assum'd not the name of Souls, till such time as they actually animated their Bodies. Christopher Sandius, a Gentleman of Poland, Son to a Councellor of the Elector of Brandeburgh, was the Restaurator of the Arrian Sect in this Country. His habitation, for some Years past, has been at Amsterdam. Among other works, he has written two Books which I have seen, whereof one is entituled, The Para­doxall Interpretations of the Four Evangelists. The other is, An Ec­clesiastical History, in which he proves, or pretends to prove; That all the Doctors, commonly called the Fathers of the Church, who flourish'd from the time of the Apostles, to that of Arrius, had the same Sentiments as he had, concerning the Mystery of the Trinity.

The Borrellists had their name from one Borrell, the Ringleader of their Sect, a man very Learned, especially in the Hebrew, Greek, and Latine Tongues. He was Brother to Monsieur Borrell, Am­bassador from the States-General, to his most Christian Majesty. These Borrelists do, for the most part, maintain the Opinions of the Mennonites, though they come not to their Assemblies. They have made choice of a most austere kind of Life, spending a considera­ble part of their Estates, in Alms-giving, and a careful discharge of all the Duties incumbent upon a Christian. They have an aversion for all Churches, as also for the Use of the Sacrament, publick Prayers, and all other external Functions of God's Service. They maintain, That all the Churches which are in the World, and have been ever since the death of the Apostles, and their first subsequent Successors, have degenerated from the pure Doctrine which they had Preach'd to the World; for this reason, That they have suf­fered the infallible word of God, contain'd in the Old and New Te­stament, to be expounded and corrupted, by Doctors, who are not infallible, and would have their own Confessions, their Cate­chisms, and their Liturgies, and their Sermons, which are the works of m [...]n, to pass for what they really are not, to wit, for [Page 27] the pure word of God. They hold also, That men are not to read any thing but the word of God alone, without any additional explication of men. Another persuasion they have, is, That if there should be any Assembly, wherein men would content them­selves with the bare reading of the word of God (however the per­sons who might be desirous to be receiv'd into it, may demean themselves) provided they acknowledg the Holy Scripture to be the Word of God, they ought to be receiv'd into its Commu­nion.

The Enthusiasts, or Quakers, who affirm, That what they say, or do, is by Divine Inspiration, maintain, That the Holy Scrip­ture ought to be explicated, according to the light of that Divine Inspiration, without which it is but a dead Letter, written to Chil­dren, and not to perfect and spiritual men; and that it is not the true, only, and perfect Word of God, or the Compleat and Neces­sary Rule of Faith. They maintain, That their own private Spi­rit is the true, internal, and spiritual Word of God, the Rule and the Judg of the Scriptures: That men ought to hearken to, and follow that Spirit, and not the words of the Scripture. That a man has, within himself, and in his own Spirit, an infallible Teacher, who, if he hearkens to him, will inform him of all he is to believe, or do, in orer to his Salvation. That they who heark­en to that Spirit are united to God, and that such union makes them Gods. When they are in their Assemblies, they continue a long time in a sitting posture, without speaking, and many times with­out so much as stirring, for the space of one or two hours; and there is nothing heard of them, unless it be some sighs and groans, till such time as some one among them, feeling the agitation and stirring of the Spirit, rises up, and speaks the things which the Spirit commands him to speak. Nay many times, the Women are sensible of those motions of the Spirit, which occasion their speak­ing, or holding forth, in the Congregation of their Brethren. In their ordinary discourses, they speak of their Ecstasies, and Re­velations, and will be always sure, to add very severe censures of all other Christians. They very vehemently declaim against Vices, and with great earnestness press the mortification of the Flesh. They challenge all those who are in the Assembly, and conjure them to speak, if there be any one that has ought to object against what the Spirit has inspir'd them to deliver. And this occasions the frequent [Page 28] disputes and quarrels, which happen amongst them. Nay it comes to pass sometimes, that after they have for a good while expected the coming, and inspiration of the Spirit, not any one amongst them being sensible of its heat and motion in himself, they depart from the place where they were Assembled, without any one's having held forth.

As to the Libertines, they seem to have each of them his particu­lar Sentiment to himself. But most of them are of this persuasion, that there is only one Spirit of God, which is universally diffus'd, and lives in all Creatures. That the Substance and Immortality of our Souls, is not any thing but that Spirit of God. That God him­self is not any thing but that Spirit. That mens Souls die with their Bodies. That Sin is not any thing. That it is but a simple opini­on, which immediately vanishes, provided there be no account made of it. That Paradise is but an illusion, a pleasant Chimera, which the Divines have invented, to engage men, to embrace that which they call Virtue. That Hell also is but a vain Fancy, which the same Divines have fram'd, to divert men from that which they call Sin; that is to say, to hinder them from being happy in doing what they please. They affirm, in fine, That Religion is only an invention of Politicians, to keep the people, by the fear of a Divinity, in a sub­jection to their Laws, in order to the better Regulation and Govern­ment of the Commonwealth.

In short, there are in this Country a vast number of persons, as I know there were heretofore in England, who go under the deno­mination of Seekers. It is the acknowledgment of these people, That there is one true Religion, which Jesus Christ has brought us from Heaven, and which he has reveal'd to us in his Word; but they maintain withal, That that true Religion of Jesus Christ, which we ought to profess, in order to the attainment of Salvation, is not any one of those Religions, which are Establish'd amongst Christians. They have some particular exception to make against every one of those Religions, and they condemn them all in gene­ral. In a word, They have not pitch'd upon any one determi­nate Religion, as being still concern'd upon the Seeking account. They read and meditate the Holy Scriptures with great attention. They pray to God with a fervent Zeal, That he would illuminate them in the knowledg of that Religion, which they ought to em­brace, [Page 29] in order to the serving of him according to his Will, and for the acquest of that everlasting Felicity, which he has promis'd his Children.

I should not think, that I have given you an account of all the Religions and Persuasions of this Country, if I should omit the saying of a word, or two, of an Illustrious and Learned man, who, as I have be [...]n assur'd, has a great number of Followers, and those, such as keep closely to his Sentiments. He is a man, by birth a Jew, whose name is Spinosa, one that has not abjur'd the Religion of the Jews▪ nor embrac'd the Christian Religion: So that he continues still a most wicked Jew, and has not the least tincture of Christianity. Some Years since he put forth a Book, entituled, Tractatus Theologo-Politicus, wherein his principal design is, to de­stroy all Religions, and particularly the Jewish and the Christian, and to introduce Atheisme, Libertinisme, and the free Toleration of all Religions. He maintains, That they were all invented, for the advantage and conveniences, which the Publick receives thereby, to the end that all persons subject to Government may live honest­ly, and obey their Magistrates, and that they may addict them­selves to Virtue, not out of the hope or expectation of any re­ward after death, but for the intrinsick excellency of Virtue in it self, and for the advantages which accrue to those who follow it, in this life. He do [...]s not, in that Book, make an open discovery of the opinion which he has of the Divinity, but he does however so far insinuate it, as that we may guess at his meaning, whereas in his Discourses, he boldly affirms, That God is not a Being endow'd with Intelligence, Infinitely-Perfect, and Blissful, as we imagine him to be; but that he is not any thing else, but that Virtue of Nature, which is diffus'd into all the Creatures.

This Spinosa is now living in this Country. His Residence was, for some time, at the Hague, where he was visited by the Virtuosi, and all others who pretended to more then ordinary Curiosity; nay by some young Ladies of Quality, who pride themselves in be­ing more ingenious▪ then is requisite for their Sex. His followers are somewhat cautious in discovering themselves, because his Book, before-mention'd, does absolutely subvert the very Foundations of all Religions, and has been condemn'd by a publick Edict of the States-General, and a prohibition put upon the Sale of it; and yet [Page 30] it is publickly Sold. Amongst all the Divines, of whom there is a great number in this Country, there has not stood up any one, that has presum'd to write against the opinions which this Author advances in the afore-said Treatise. And I am the more surpriz'd thereat, for this reason, that the Author, making a discovery of his great knowledg of the Hebrew Tongue, as also of all the Cere­monies of the Jewish Religion, of all the Customs of the Jews, and of the Heathenish Philosophy; the Divines of the Reformati­on cannot say, but that the Book does well deserve, that they should take the pains to refute it. For if they still continue silent, men can­not forbear affirming, that either they are defective in point of Charity, in suffering so pernicious a Book to be scatter'd up and down without any Answer thereto, or that they approve the Sen­timents of that Author; or that they have not the courage and abilities to oppose them.

And thus, Reverend Sir, have I given you an acccount of the different Sects of Christians which are in this Country, and which have all, in a manner, the freedom of Exercising the Religions which they profess. I leave you to make thereupon what reflections you shall think fit. It will be no hard matter for me, to deduce, from this diversity of Sects, such convincing Reasons, as shall prove what I have before advanced, to wit, That the States-Gene­ral are not of our Reformed Religion. In the first place, it cannot be affirmed, that this State is of the Reformed Religion, upon the score of the number of those who make profession of it. For, though it cannot be precisely known, what number there are of persons professing the Calvinistical way of Reformation, which is commonly called the Reformed Religion, in these Provinces, yet this is still out of all question, That the number of those who are not of it, is incomparably greater than that of those who do pro­fess it. Having thereupon consulted some of the Inhabitants, they have assur'd me, That there may be a Tripartite Division made of the people of these Provinces, and that the three parts may be something towards an equality. The one is of the Reformed Reli­gion; another, of the Roman-Catholicks; and the third, of the Sectaries. I should never have thought, that the number of the Roman-Catholicks had been so great. It is certain, that a conside­rable part of the Inhabitants of Great Cities, and the greatest part of those of the Campaigne, and of the Boors of that Country, [Page 31] are Roman-Catholicks; and there are assuredly at least as many of those of the Reformed Religion. And if we put together all the Sectaries, they also, doubtless, make up a third part of the Inha­bitants of these Provinces. If therefore the Domination, and the Denomination, ought to be deduc'd from the greatest part, those of the Reformed Religion being, at most, but a third part of the people of this Country, cannot give the whole State the Denomi­nation of being of the Reformed Religion. It cannot therefore be such, upon any other account than this, that our Reformed Religion has been Establish'd, and the others forbidden, by the publick Edict before-mentioned. It might indeed be granted, that it deserv'd that name, if that Ordinance had been put in execution; but that having not been executed, the name cannot be justly given it. But that being a matter requiring much discussion, I shall wave it at this time, and make it the subject of my next to you; and so I shall make no addition to this, save only that of assuring you of my being,

YOu have observ'd in my first Letter, That the States-Gene­rall have always given Liberty of Conscience to all sorts of persons, and allow'd the publick exercise, in a manner, of all Religions. You thereby find, that they never exe­cuted the Ordinance which they made in the Year 1583. to wit, That no any Religion should be thenceforwards receiv'd, nor the exercise of any other be permitted, then that which was publickly taught in the Seven Provinces, and which is the Reformed Religion. It will be no hard matter for me to prove to you thereby, That what external pro­fession soever the Vnited Provinces have hitherto made of the Reformed Religion, if we search the business to the bottom, it will appear, that they neither are, nor ever were of it.

While the free exercise of all Religions was permitted by all the publick Decrees, you will certainly acknowledg, That then the States were not yet of our Reformed way of Religion. For if you make this conclusion, That these Provinces were at that time of our Religion, because there was a publick profession of our Religion made in them, I shall, with the same reason, make this, That they were Catholicks, Lutherans, and Anabaptists, because, at that time, there was a publick Profession made in them of all those Religi­ons. Let us therefore examine, what Ordinances these Provinces made afterwards, which might give them the name, which they are so desirous to have, of our Reformed Religion. I have told you heretofore, That it was in the Year 1572. that our Reformed way of Religion, such as it was taught at Geneva, in your Cantons, and in the Palatinate of the Rhine, was receiv'd in these Provinces, for the only publick Religion. But the very Ordinance, which establish'd our Religion to be the publick Religion, Did also openly confirm the Li­berty of Conscience of all sorts of Religions, with an express prohibition, [Page 33] for the Disturbing or Molesting of any Person whatsoever upon that account.

The difference there upon this Score, between the States-General, and all the other Estates of our Reformed Religion, was so great, that I cannot imagine you should think the one and the others to be of the same Religion. The Vnited Provinces had or­dain'd it by a publick Decree, That the free Exercise of all Rel [...]gi­ons should be permitted. The Elector Palatine, the City of Gene­va, and your Cantons did not, in any part of their Territories, permit the Exercise of any Religion, ever so little different from ours. I question not but that you know, the Elector-Palatine did, at the beginning, follow the Confession of Auxbourg, which was received in all his Dominions; and that, since that time, having embrac'd our Reformed way of Religion, and having est [...]blish'd it in his Country, he order'd all the Lutherans, who would not make profession thereof, to depart out of it. It is doubtless, no small trouble to the Elector of Brandenbourg, to see that most of his Subj [...]cts are Lutherans, that there are many of them Catholicks, and but very few of the Calvinistical reformed way of Religion. But, as you know, it is not above sixty years since that Electoral House began to make profession of our Reformed Religion, yet so, that he could not oblige his Subjects, either his embrace the same, or to quit that which they had profess'd for a long time before. John Sigismond, who died in the Year 1619. and was Grandfather to the Elector now reigning, was the first Renouncer of the Lutherane Religion, which he and some of the Ancestors had till then prof [...]ss'd, and first the Profession of our Reformed way. He publish'd a Confession of Faith, in the Year 1614. In the Preface of it, he saies, That it was about eighty Years, since Joakim, he Second, had renounced the Ceremonies of the Roman Church; But that having retain'd a Doctr [...]ne upon the Point of the Eucharist, which was not conformable to the Truth, and some other things in the Temples, which were not allowable, he had apply'd, himself to the correcting of all Abuses, in order to a full and perfect Reforma­tion. And yet the greatest part of his Subjects, having, near fourscore years before, embrac'd the Lutherane Religion, he was so far from obliging them to quit it, and to embrace the Profession of ours, that, in many parts of his Territories, nay even at Berlin it self, which is the principal City of his Residence, he has [Page 34] not the Liberty of having the particular Exercise of our Rel [...]gion, for any but himself and those of his Houshold. No doubt but he wishes that he could follow the example of other Estates, who do profess it, in not permitting the Exercise of any o [...]her in all his Do­minions.

There is not any necessity of my telling you, That there never was, either at Geneva, or in your Cantons, any permission, I do not say of the Exercise of our Religion, but even of Habitation, for those whose profess a Religion different from ours. That being so, I assure my self, of your being persuaded, that one and the same Religion cannot inspire those who profess it, with sentiments that are contradictory, and with an absolutely oppo­site Conduct and deportment.

There may be some in the World, who would say, That in­terest of State obliged the Palatinate, the City of Geneva, and your Cantons, to proceed one way, and that the same interest of State obliges the Vnited Prvinces to take a quite different Course, in the same case, and upon the same Oceasion. But I do not imagine, that you approve that strange Maxim of some Politicians, who accommodate Religion to the Interest of State; and I hope, you will acknowledge, that they, who do so, have not any at all. At the very time that our Religion was establish'd by a publick De­cree, Liberty of Conscience was also solemnly confirm'd, by the Uni­on of Vtrecht. Nay it is expressly granted, That, as to matter of Religi­on, Every Seignory or Province, should make such regulation as it thought fit, according to its own customes. It is therefore manifest, That the united Provinces cannot be said to be of the Reformed Re­ligion, according to the Calvinistical way, but only from that time, and by Reason of the Regulation which they made in the Year 1583. But if, as I think I have evidently made it appear, the States have no other ground than that, from which they may have the demonination of being of the Reformed Religion, methinks I shall without much ado, make it further appear to you, that they have not any at all.

If then the Decree they made, by which it was expressly or­dained, That there should not be the permission of any Religion amongst them, but of ours only, does justly give them the Name [Page 35] of a State of that Reformed Religion, the continual Conduct which they have hitherto observ'd, in a constant Practice of what is quite contrary to the Ordinance, does, if I mistake not, deprive them of the Name, which they pretended to, by its Establishment. I do not think, Sir, that you will undertake to maintain, That for a State to be of our Reformed Religion, it needs do no more, than make a Decree, by which it declares a Resolution to profess it, and not to permit in its Territories the Exercise of any other Re­ligion; when, instead of a sincere Accomplishment of what had been resolved by its Decree, it is so far from performing of any thing of it, that it acts d [...]rectly to contrary thereto. I do not imagine you will pretend, That State to be of our Religion, by Virtue of a Decree, which it makes, and never did put in Execution. You will tell me, That the States-General are of our Religion, because they affirm it, and make a publick Profession thereof. And I, on the other side, maintain, that That is not sufficient, for their assuming a name which they do not deserve, since they destroy the external Profes­sion they make of it, by a Practice quite opposite, and very odious to all those of the Religion. If they permitted in their Country but one or two Religions, whose Sentiments were not much diffe­rent from ours, and that in some of the less principal, and lesser im­portant Points, there would be no great Cause for men to won­der at it. It might be urged, That Prudence and Charity oblig'd them, to have some Complyance for Christians, who, as to the principal Part, retain the ground-work of Faith, though they have not received such Illuminations from God, as might create a Belief of all our Mysteries. But is there any thing in the World so surprizing, as our finding, That the States give an un­limited liberty to all Sorts of Religions, insomuch, That in the very Province of Holland▪, there are more discover'd and acknow­ledg'd Sects, than there are in all the other Parts of Europe, and that there is not any Master-Heretick, who has a mind to frame a n [...]w Sect, but is there kindly received, to teach and propagate his Religion, and to make a publick Profession thereof?

Some Years since, John Labadie, the Apostate, having been depos'd and excommunicated by the Walloon-Churches of this Country, addressed himself to the Heer Van Beuninghen, desiring to be taken into his Protection, Van Beuninghen makes him this Answer, That as long as he was willing to continue in the [Page 36] Communion of the Walloon-Churches, he was oblig'd to submit to their Ordinances and Discipline; but that if he would frame a new Sect, he should participate of the Protection which the States granted to all sorts of Religions. I do not question but you know the said person, and are, doubtless, able to judge, That it was not out of any Scruple of Conscience, that he thought it not convenient, to establish his Sect in this Countrey. He had amongst his Devotes, the Illustrious Gentlewoman, Mrs. Mary de Schurmans, and other young Ladies, of more than ordinary quality; but being in some Fear, That their Relations might get them out of his Society, which began to be cry'd down, and to appear very scandalous; he thought it his better way, to settle himself elsewhere, with his sanctified Company of both Sexes, whom he took along with him. Had he thought it convenient, to make his Abode in this Country, he would have augmented the Number of Sects, which have their Establishment here, and made some Additions to the Religions, which have a publick Liberty in these parts.

But though this Liberty of Conscience, is of so great a Latitude as I have told you, yet I am in some suspense, whether you know it to be so comprehensive, as to extend to the countenancing and protecting of those Hereticks, whom you would sentence to death, if they were amongst you. This I am satified you know, That, above a hundred years ago, your Canton, and the Republick of Geneva, condemned Michael Servetus, and Scipio Gentilis, to be bu [...]nt alive, for the erroneous Opinions they held, concerning the Trinity. The principal Errours, upon which they were In­dicted, are much the same, or, at least, are not more dange­rous, than those which the Socinians maintain, upon the same Mystery of Christian Religion. Do you not then wonder at the extraordinary difference there is, between the Conduct observ'd by your Canton, and the Republick of Geneva, towards those two ancient Hereticks, and that which the States observe, in reference to the Socinians, who propagate the same Heresies, or others that are equally pernicious? Geneva, and your Canton could not en­dure the one, Servetus, and the other, Gentilis; and pass'd their judgment, that they both deserv'd death. The States-General do, without any Scruple, suffer a great number of Socinians, most of whom are born and brought up amongst them, and never had the least thought of doing them any harm, upon the score of their Religion.

[Page 37]Your Canton, and the City of Geneva would have thought themselves guilty of a great Crime against God, if they had not, by death, taken off these two Hereticks, who h [...]ld such strange Er­rours, against the Divinity of Jesus Christ. But the States-Gene­ral would think they had committed a great Sin against God, if they should put any of the Socinians to death, whatever their Er­rours may be. Your Cantons, and the City of Geneva, thought themselves ob [...]ig'd in Conscience, out of their zeal for the Glory of God, and Christian Religion, to take all the Courses imagina­ble, for the smothering of those Heresies, which are so destructive to our Principal Mysteries. The States-General have, on the con­trary, done all that lay in their Power, to countenance and to im­prove them.

Not many years ago, the Books of the Socinians were very scarce. Amongst those which had come forth into the World, as they had been printed in very remote places, and but very few Copies had been taken off, so were there not any to be had, but at very dear Rates; nay most of them were not to be had at all. The States-General have out of their special Favour and Indul­gence, and out of an unparallel'd tenderness of Conscience, found out a Remedy for that inconvenience. To satisfy the Socinians, and those who were desirous to become their Proselytes, they have permitted the works of Four of their principal Doctors to be prin­ted, at Amsterdam; to wit, those of Socinus, Crellius, Slichtingi­us, and Wolfogenius.

At this very time, there is publickly sold at Amsterdam, that Library of the Socinians, in Eight Volumes, in folio, which costs but a hundred Guilders. Not many years since, two hundred Pistols would not have purchased one part of those Works, which at present may be had altogether for less than ten. True it is, That not long since, there was burnt at Amsterdam, a certain book of the Socinians; but it was done, no doubt, upon the very Intreaty of William Bleau, for whom it had been printed. Not many dayes after that publick Execution, he publickly expos'd the very same Book to sale, and the more to recommend the sale of it, and to enhaunce the Price of it, he had got an Advertisement put into the Title-Page, that it was the very same Book, which had been, by Order of the States, condemn'd to be publickly burnt, by the hand of the common Executioner.

[Page 38]I question not, but you have had the relation, or haply you your self remember it very well, how that not much above Forty years ago, the Magistrate of Geneva caused Nicholas Anthony a Minister at Divonne, in the Balliage of Gex, to be burnt alive, upon a dis­covery made, of his being a Jew. The Twelve Articles, which he signed, and upon which an Indictment was drawn up against him, make it evidently app [...]ar, that he did not beli [...]ve any one of our Mysteries of the Incarnation, and Death of Jesus Christ, for the Sal­vation of men, and that he expected the coming of Jesus Christ, as the Jews do expect him, for their Deliverance, and the Esta­blishment of a Temporal Kingdom upon Earth. No doubt but you know, that the Jews are very numerous in this Country; that they have an absolute Liberty, and their Synagogue, in which they make their Assemblies for the Service of God, and that there never was the least Thought of driving them hence, or putting any one of them to death.

You know also, better than I do my self, what you did at Berne, in reference to some Mennonites, who were found in your Terri­tories. They gave them the dreadful name of Anabaptists, pur­posely to render them odious, and abominable to all your people. You cast them into Prison, and you there kept them a long time, out of the Zeal you had for your own Religion, and the aversion you had to theirs; nay, for a certain time, you would not set them at liberty, in order to their departure, with what they had, into some other Parts. But at last, you granted them that Favour, and it is not unlikely, that you did it upon the Intreaty of the Magistrate of Roterdam, who writ to you a very pressing Letter on their Behalf. Some years before, the Canton of Schasfhouse, had also banish'd out of their T [...]rritories, certain▪ Mennonites, and thought they had done them a kindness, in permitting them to take along with them what effects they had, into some other parts. Nay, I have been also assured, that not many Years since, a certain Number of Mennonites being, to their Misfortune, found in the Canton of Zeurich, they were taken in­to custody, and had indictments drawn up against them, on these two Capital Crimes.

There were at that time some Comapnies raising, upon some extraordinary occasion which the Magistrates had, for the safety [Page 39] of the Country. The Mennonites would have excused themselves, from being listed in those Companies, alledging, That they did not believe a Christian could, with a good Conscience, bear arms, upon any occasion whatsoever. They preferr'd however, voluntarily to lay down what money should be required of them, for the payment of such Person, as might be put in to serve in their stead. They would moreover engage them to oblige them­selves by Oath, to be faithfull to the State, and to obey their Magistrates. They acknowledged, That they were in Conscience, oblig'd to that Duty, and that they should be very careful in the discharging of it; They promis'd to do so, and declar'd, that they conceiv'd themselves as deeply engag'd, by their bare word, as if they had confirm'd it with a solemn Oath; But that they could not be induc'd to take any, for this Reason, that they believed, that Jesus Christ had commanded such as profess'd Christia­nity, simply to say, Yea, for the affirming of a thing▪ and Nay, for the denying of it, expressly forbidding them to swear, upon any occasion whatsoever.

The Magistrate of Zurich, judging that those two Errours were pernicious to the State, pass'd this Order against the Au­thors thereof, That within Fiftee [...] dayes, they were to depart out of Switzerland, and to remove th [...]ce all their Effects, and Concerns, or abjure their Doctrine, be ready to take their Oaths, and to take up Arms, if the Magistrate commanded any such thing; And if any one did not obey this Order, that he should be taken, and banish'd, after he had receiv'd a severe Chastisment by Whipping; If he were taken a second time, That he should be whipped again, and that after he had been burnt with an hot Iron on the Shoulder, he should be again sentenc'd to Banishment; but if he were taken the third time, he was to be brought to the Magistrate as a Rebel, and so to be put to death. But all the Cities of this Netherlandish Country are full of these Mennonites, who have their publick Assemblies, and an absolute Liberty of Exer­cising their Religion. Nay, there is at Amsterdam, That Christopher Sandius, of whom I have heretofore spoken to you, who makes an open and publick Profession of being an Arrian, and he has many Disciples.

If therefore you will seriously examine the thing, I think you will meet with but little Encouragement, to maintain, That [Page 40] those Governments, which follow so contrary a Practice, one to the other, upon a matter of Fact so important, Re­ference to Religion, can, in the mean time, be of the same Re­ligion. I do not Imagine, that you will approve or what some affirm, upon this occasion, That in things which are indifferent, two States may demean themselves, the one, this way, and the other, that way, and be both in the mean time of the same Religion.

Things indifferent, as to practicability, are, if I am not mis­taken, such as may, or may not be done, or be done after one manner, or after another quite different manner, yet, all with­out offending God. But I am not easily to be persuaded, that the things we now speak of can be called Indifferent. For I pray, tell me, Was it not well done by your Magistrate, and by that of Geneva, when they burnt these two ancient Hereticks, and this last Jew? If it was well done, it was not therefore a thing Indiffe­rent, and they could not have omitted the doing of it, with­out offending God. If they did well in their procedure, me­thinks you cannot deny but that the Dutch do very ill, in tole­rating and protecting the Socinians, who, as to the main, hold the same Errours, as those ancient Hereticks; unless you would haply affirm, That there are some things in reference to Re­ligion, which may be done after one way in Switzerland, and at Geneva, and after another way in the Low-Countries. For, I can­not comprehend, how one and the same Religion, can incline some of those, who profess it, to do things directly contrary to those which the others do.

Moreover, I do not think, that you will be so confident, as to affirm, that it was a thing indifferent, for your Magistrate, and for him of Geneva, to put those two unforunate Hereticks to death. You have too great a respect for your Lords, and Superiours, to charge them with the Odium of so rigorous an Execution, if they had not been thereto oblig'd by the Precepts of their Religion. If the Magistrates of the Low-Countries are of the same Religion, as yours, why does it not induce them, to follow the same Practice, in reference to the same Hereticks, or others, who are yet more dangerous?

[Page 41]In short, I would make this Interrogatory to you, Reverend Sir, What S [...]nt [...]ment you have, of those Magistrates, who are of Opinion, That no Man ought to be troubled, or molested upon the score of Religion and, That all Christians ought to be tole­rated, whatever disagreeing Sentiments they may have, upon that Account? If [...]here were some of them amongst you, I do not beli [...]ve you would receive them into your Communion; at least, thus far I am assur'd, Th [...]t, according to your own Principles, you ought not to receive them. H [...]w then can you be of a Per­suasion, That the Magistrates of the Vnited Netherlands are of the Re­formed Religion, properly so called; when as, if they were at Ge­neva, or in Cantons, you cannot admit them to communicate with you? You know, that Monsieur d' Huissea [...], Pastor of the Church of Saumar, was some years since, depos'd, and excommunicated, by the Synod of the Province, for the Book, which he had publ [...]sh'd, for the Toleration and Re-Union of Christians. Though I have read it, yet cannot I call to mind, all the Maxims, wh [...]ch he advances and maintains. Mean time this I [...]m assured of, That he does not advise a greater Toleration of Christians, than what the States-General do effectually grant. Which is as much as to say, That the Magistrates of these Countries, have time out of mind, practis'd that which that Minister has taught, by the Book, which he writ some years since. If it be so, I cannot imagine the Mi­nister should be more in Fault, than they are; since he has of­fended only by his Writings, and the Magistrates are effectual Offenders. They have been the Doers of the Mischief, and he has been but the Teacher of it, and, possibly induc'd thereto, by their Example. If you are of Opinion, That the said Minister was justly, and legally excommunicated▪ you must certainly be guil­ty of a strange Partiality, if you allow the Name of your good Brethren in Jesus Christ, to the Magistrates of the Low-Countries, who▪ [...]or those hundred years past, have committed the Evil f [...]r which that Minister hath been excommuni­cated, though he had not done it, and but▪ only approv'd the Doing of it. If therefore, you cannot own them for Bre­thren, nor admit them to the participation of the Commu­nion with you, according to the Maxi [...]s of your own Reli­gion and Discip [...]ines, can it enter into your Bel [...]f, That the external Profession which they make of your Religion, is [Page 42] sufficient to give him the denomination of being of it, as well as you.

But if the Magistrates did acquit themselves of the Devoir, whereto the Reformed Religion does particularly oblige Magistrates, I should make no difficulty to grant them the Privilege of Attri­buting to the State which they govern, the Name of the Religi­on which they profess. I believe, you will grant me, That the Reformed Magistrates, are, after the Example of your Cantons, ob­lig'd to obstruct the Establishment, and publick Exercise of false Religions; and the Magistrates themselves of the Low-Countries cannot be ignorant, of what their own Confession of Faith, review'd, and approv'd by the Synod of Dort, prescribes to them, upon this occasion. The xxxvi. Article, in which men­tion is made of Magistrates, saies expressly, That it is their Duty, to remove Idolatry, and the false service of God, to endeavour the destruction of Antichrist, and to advance the Kingdom of Jesus Christ.

I cannot imagine therefore, that you should endeavour to maintain, That the States-General do conscientiously acquit them­selves of what they are olig'd to by their charge of Magi­stracy, after what I have said to you, of the Liberty, and Indulgence they grant, to so many different Sects, which, by their erroneous opinions, subvert the principal Mystery of our own Religion.

If you consult your own Sentiments, and those of your Collegues, and of all your Ministers, and if you follow the Practice of all your own Churches, you are oblig'd to exclude out of your Communion all those Magistrates, who give that Liberty to all sorts of Sects and Persuasions. How then can you think, that those Magistrates, whom the Ordinances of your own Churches permit not to communicate with you, can give the Name of your Religion, to the State which they govern? Nay there are some Magistrates at Amsterdam, and Rotterdam; two of the principal, and most wealthy Cities of Holland, who make a publick and open Profession, of their being Arminians.

[Page 43]The Sieur Adrian Patius, who is one of the Magistracy of Rotterdam, is also an Arminian, and his Religion hinders not his exercising the Charge of Ambassadour from the States-General, at the Spanish Court, where he at present is. I know not whe­ther he be of those of the Sect, who do absolutely follow the Sentiments of the Socinians. But if that person be a Socinian, and, in his Return from Spain, should be in Humour to take his way through your Cantons; I know not whether the worst that might happen to him, would be, a Denyal of Reception into your Communion.

Upon the Summing up therefore of all I have said to you, I am apt to think, that you cannot still have the same Opinion of the States-General, and continue your calling them a Holy and san­ctify'd Republick. Could you represent to your self that strange party-colour'd, Chequer-work of Religion, which is to be seen in those Countries, I should hardly believe, that you could persist any longer, in the good Sentiments you have for this State. I am ready to acknowledg, That the Protestants are oblig'd to it, for the liberty they have, to live there, without any fear, in the exercise of Religion. But are not all sorts of Hereticks equally oblig'd to it, for the liberty they have, to live there quietly, in the exercise of their Religions? If this State has been a Sanctu­ary to those of the Reformation, all Hereticks have also found re­fuge there, as well as the others.

In the General Diet held in Poland, in the Year 1658. it was Order'd, by a Publick Decree, That all the Socinians (who were very numerous in that Country, and had their Principal Seat there) should be sent away thence, and that, after some time al­low'd them for the disposal of their Estates, they were to be for ever banish'd thence. The States-General did charitably receive all those amongst them, who took refuge in this Country; and it is particularly since that time, that they have notoriously in­creas'd, and multiply'd. If this State be the School of the Refor­med Party, it is in like manner the School, the Damme, and the Nursery of all Hereticks. Nay, I am in some suspense, whether it may not be justly maintain'd, That Christian Religion has re­ceiv'd more detriment, than advantage, by the establishment of this State? And possibly, for the same interest of Christian Religion, [Page 44] there will be a greater obligation to wish its ruine, then its well­fare. It will be a very hard matter, to persuade you to this, since you are of Opinion, That the Republick of the Vnited Provinces is a most-Christian State, and one of the most Reform'd, even amongst Christians. I know not whether you will alwayes persist in this Sentiment; but though you do, I shall not forbear remaining,

IF I am not mistaken, I have, by irrefragable reasons proved, That the States-General cannot be said to be of the Reformed Religion. But you will say, If they are not of our Religion, what Religion may they be said to be of? I must confess they are of the Reformed Religion, if, to be so, there needs no more, than an external profession of it, no more, than to have ordain'd, by a publick Decree, That our Religion should be the Religion of State, and that all those, w [...]o would have any concern in the Go­vernment, should make publick profession thereof, and that there should be publick Schools for the Teaching of it. If these things make a sufficient Title to the Reformed Religion, this State is doubt­less of that Relig [...]on. But if, as I think, I have made it sufficiently appear, This State follows a practice quite contrary to all Governments of that Religion; and does, by its Conduct, and its own Confession of Faith, and the publict Decree, whereby it esta­blish'd our Religion to be the Reli [...]ion of State, destroy that very Re­ligion; let what will be said, I maintain, That this State is not of our Religion, but only as to the denomination, and not in effect.

If you are pleas'd to remember, Reverend Sir, what I have hi­therto told you all-along, you will find it manifest, That as Liberty of Conscience was established by the first Ordinances which they made in this Country; so it may be said, with reason, That this State consonantly to its own Principles, is, and ought to be, of all Religi­ons. And if it be of all Religions, it may well be said, That it has not any particular Religion, nor indeed that it has not any at all. True it is, That there is one of them, which is very common to most of the Inhabitants of the Country, to wit, that of A [...]arice, which the Scripture calls Idolatry. Mammon has a vast nu [...]ber of [Page 46] Votaries, in these parts, and, there is no question to be made, of his being better▪ serv'd here, than the true God is by most Christians. If we consider the whole course of Life, amongst the Dutch, as al­so the earnestness, and application, wherewith they are addicted to Commerce, we cannot forbear acknowledging, That the only design they seem to have, is to grow rich, and heap up Money. There comes into my mind, upon this occasion, what I read in an Italian Relation, of a certain Voyage of the Dutch; That being come into the Cities of Japan, out of which there had been an expulsion of all the Christians, and the Inhabitants of the Country having ask'd them, whether▪ they were Christians; they confidently answer'd, Siamo Holandesi, non Siamo Christiani. We are Hollanders, we are not Christians. And indeed their deportment since, as well in the Indies, as in some other remoto places, makes it evidently appear, that they are extreamly concern'd for the advancement of their Com­merce, and not any thing at all, for that of Religion.

All other sorts of Christians, as well Roman-Catholicks, as Pro­testants (the Dutch only excepted, if they may be admitted among the latter) make the Colonies they have, in those remote parts of the World, promotive to the advancement of Christian Religion, by causing it to be Preached to the Infidels. This we see practic'd by the Catholicks, with so great Zeal, by the great number of Mis­sionaries, whom they send into the East and West-Indies, and into the Turkish Empire, to Preach the Gospel, and to Convert those People, to the Faith of Jesus Christ. Nay this is also done by the English, who send Ministers of the Gospel, into all parts where they have Colonies, and order all the Directors of their Companies, not to spare any thing, for the advancement of Christian Religion, and the conversion of Infidels. And so indeed, as well the Catho­licks as the Protestants, make Use of Commerce, as of a means, to adv [...]nce the Religion of Jesus Christ, and to bring those Idolatrous People to his Faith.

But the Dutch, on the contrary, out of a detestable impiety, are absolutely neglectful of all the Interests of Religion, in the In­dies, in the Levant, and other Places, where they have great Colo­nies, that they may do nothing prejudicial to the Interests of their Commerce. They give express and peremptory Orders to the Di­rectors of their Companies, and the Commanders of great Places, to hinder the Unbelieving Inhabitants of those parts, from coming [Page 47] to the knowledg of the Mysteries of Christian Religion, and being Converted to the Faith of Jesus Christ. It is their persuasion, That if some amongst those People, were once become Christians, they might, by the Conversation they should have with other Christians, come to the knowledg of that grand Mystery of Commerce, and de­prive them of some part of their Trade. They would rather see all those People Perish eternally in their Igno [...]ce, than to see their Eyes open'd, by the illuminations of Heaven, and that they should share with them in the advantages of their Commerce. Is it not a horrid thing, that the consideration of a Temporal Interest and Concern, should stifle all Sentiments of Piety, Charity, and the Zeal they ought to have, for the advancement of Christian Reli­gion, in a sort of people, who would pass for Christians, nay, pre­tend to be of that division of Christians who assume the Title of Reformed?

We need only take an Observation of their Conduct, in those Countries, to make a discovery, that they take not the least care in the World for the settlement of Religion there, and that the only Concern they have to mind there, is to see their Commerce in a stou­rishing condition. You will be fully satisfi'd of the truth of what I tell you, when you shall have understood some of the remarkable Actions, which the Dutch have done in the Cities of Japan, and in some other Cities of the East-Indies.

There were in the Territories of the Emperor of Japan, many Portugueze-Merchants, and a very great number of persons born in the Country, who were Christians, and had been converted by the Jesuits, and other Catholick-Emissaries. The Dutch, who do all they can, to be alone in those remote places, and to get all other European Natives out of them, that all the Trade may be at their sole disposal, found a means to make all the Roman-Catholicks odious to the Emperor, that so he might have an occasion to Banish them out of his Dominions. To that end, they inform'd him, that those Catholicks had the Pope for their Head, to whom they render'd an implicite obedience, so far, as that he did dispense with, and dis­charge them of that subjection which they ought to their lawful Sovereigns. Consequently to this, they represented to that Prince, that it was dangerous for him, to have in his Country so great a number of Subjects, who acknowledging elsewhere a Sovereign Power, superior to his, might, upon the reception of such a Com­mand [Page 48] from it, rebell against him. That Prince, having, by this malicious information, conceived a very great Distrust of all the Christians in general, resolv'd upon an absolute extermination of them, and that not any one should ever be suffer'd to live in his Ter­ritories. All the Cruelties, which the ancient Tyrants ever in­flicted upon Christians, are no great mattter, in comp [...]rison of wh [...]t that Prince exercis [...] upon the Catholicks, who were found in his Dominions. He put all to death with grievous, yet long-lasting Torments▪ nay there were many cut off who were not Christians, upon a suspicion of their lying conceal'd amongst them, that so not one might escape his fury. After so Bloody and Cru [...]l an Executi­on, he put f [...]h most severe Ed [...]cts, by which he Order'd, That there should never any Christian b [...] permitted to enter into his Terri­tories. The Dutch having crept in there, as I told you before, by a flat denial of their being Christians, acknowledg'd afterwards, that they were indeed some of those people, to whom that name was given; but that, for their parts, they minded only their Trade, and never troubled themselves with any thoughts of their Religion. They voluntarily made this Profer, that they would ne­ver speak to the Inhabitants of the Country, either of God, or of Jesus Christ, or his Religion, nor perform any Ex [...]rcise of it them­selves; and that they would so live, as that it should not be known, that they ever were Christians.

The Emperor of Japan finding the Dutch so well inclin'd, was of Opinion, That he had no cause to be afraid of them, though they were Chris\tians, since they promis'd to live at such a Rate, as if, in effect, they were not such. He thereupon permitted them to live i [...] his Territories, upon the conditions, which they had propos'd thems [...]lves. The Dutch, who never executed any Treaty, when it was more for their advantage to violate it, did very Sincerely and Religiously observe this with the Emperor of Japan, because it is destructive to the Interests of Religion, and highly beneficial to them upon the sc [...]re of Trade. They have ever since Liv'd, and still do Live, in the Dominions of that Prince, without the per­formance of any Function of God's Service, without having the Bible, or any other Godly Book, or Treatise of Piety, for the do­ing of their Devotions in private.

But I am withal to [...]ll you, Reverend Sir▪ That what you read of these Transactions of the Dutch, in those remote parts of the [Page 49] World, you are not so to look upon, as if that so detestable an Agreement made with the Emperour, was the private de­termination of a certain number of Dutch Merchants, resident in those Parts: but you are to consider what they did, as done by the express Order of the Directors of the Company establish'd in that Country, who have ratify'd it, and promoted the execution of it. All the Dutch, who are return'd into this Country since that Treaty was made, having publish'd it, all that have any concern for Vertue and Christianity in these Provinces have ex­press'd themselves much astonish'd thereat. The Ministry made some stirr about it, and there have been several Acts made, in their Synods, in order to the making of Remonstrances and Complaints thereof to the States-General. I cannot precisely tell, what Resolution tha States-General have yet taken thereup­on; but I know, that they have not taken any, for the break­ing off of so Impious and so Scandalous a Treaty. Their de­portment, in this very case, may justly create a belief, That they are of the Sentiment of that Renegado Jew, Spinosa, of whom I have already given you an account, though he has not any thing of Christianity.

It is that Author's design, in his Treatise, called Tractatus Theologo-Politicus, pag. 62. of the Latine Edition, to prove, That Baptisme, the Sacrament of the Eucharist, Prayers, and all the ex­ternal Functions of Gods Service, which are, and ever have been common to all Christians, in case they were appointed by Jesus Christ, or his Apostles, of which he saies that he is not as­sur'd, were appointed, as he maintains, but only as external signs of the Universal Church, and not as things any way con­ducive to Beatitude, or having any sanctity in themselves, and that they who live in Solitude are not oblig'd to the perform­ance of them; And that they who have their Habitations in re­mote Countries, where the Exercise of the Christian Religion is prohibited, are oblig'd to abstain from those Ceremonies, and may yet do well enough, in order to a happy life. To prove the Pro­position, which he advances, he alledges the example of what the Dut [...]h do in Japan. In which Country, the Christian Reli­gion being prohibited, he affirms That the Dutch are oblig'd, by the command of the Directors of the East-India Company, to for­bear performing the exercise thereof. From whence it may be [Page 50] deduc'd, That that Action, of the Dutch, in Japan done, and maintain'd by a publick Authority must needs be impious and de­testable, since this Author, who makes an open profession of A­theisme, makes, Use of it, as an irrefragable Reason, to prove, That all the external Services of the Christian Religion, are not at all contributory to, or advancive of satisfaction, and that men may be never the less happy, though they never mind them. But if, with­out any regard to the Sentiment of that Atheist, you consider that Action in it self▪ what could you imagine in the World of greater horror, than that some Christians, who w [...]uld pass for such as are of the Calvinistical way of Reformation, could ever be induc'd, to make an express prohibition, and [...]n absolute retrenchment of all exercise of Religion, to their people, in a [...]ountry, that they may there have a quiet exercise of their Trade. And therefore I hope, Reverend Sir, that, however you may have an over passionate kindness for the Dutch, yet you will not have the confidence, to deny their being guilty of the highest impiety, in Sacrificing the interests of Christian Religion, to their Commerce and Trade, and making no Conscience, or being any way concer [...]'d, to see so ma­ny Persons live and Die, without the exercise of any▪ Religion, as if they were without God, and without hope, only to make an unhappy profit by the loss of their Souls.

If you have had any account of the dreadful Execution which was committed by the same Dutch, in the Island of Amboyna, in the Year 1622: it is impossible, but you must acknowledg, that there is not any consideration of Religion able to divert them from the exercising of all sorts of Cruelties, when the Dispute is about their interest, and profit. There were not Twenty English-men in that place, and the Dutch had there a very gr [...]a [...] Colony, and a well fortifi'd Castle, with a good Garrison in it▪ They accus'd the Eng­lish of having a design to take that C [...]stle, though they had neither Arms, nor Forces. They are taken into custody, upon that pre­tended Conspiracy; they are interrogated, not one amongst them confesses any thing, and there could be no Discoveries made of their being guilty of it. But it was for the interest of the Dutch-Company, that they should be so. That they might be [...]ender'd such in appearance, they are put to the Torture. All [...]he several Tortures of Fire and Water were us'd, to make them acknowledg, what the Dutch would have them to say. After some resistance of such Cruel Torments, they were at last or'e-press'd by their vio­lence, [Page 51] and confess'd whatever they desir'd them. But after they had recover'd themselves again, they disown'd all they had said in the midst of their Torments; nay when they were just at the point of Execution, they call'd God to attest their Innocence, and be­sought him to make it appear, after the death they were then go­ing to suffer. He who was the Commander of that place, and the unjust Judg who had condemn'd them, were nothing mov'd at, though fully convin'd of the Innocence of those Prisoners. But there be [...]ng a necessity of their Dying, for the interest of the Dutch-Company, Nine of the pretended Conspirators were Executed, and some of them were set at Liberty, who, returning into Eng­land, brought thither the News of that Cruel Massacre.

Now, Sir, I would fain know, what you would say of so in­humane and so barbarous an Action? Will you still allow those to be good Reformed Christians, who make no scruple to cut the Throats of their Brethren, professing the same Religion as they do, for a little Worldly Goods, and for their own private Interests? This Tragical Story, is so well known all over the World, that there is not any Dutch man dares deny it. Nay an Author of their own Nation, one Aitzema, in his Book, entituled, The Lyon-Com­batant, pag. 211, 212, 213, 214, 215. Printed in the Year 1661. gives a very large and particular description of it. And he makes out withal, how false, and unlikely the Accusation brought in against the English, was, and confidently affirms, that it was fram'd, upon no other score, than that they might have a pretence to put them to death, seize into their own hands all the effects of the Eng­lish Company, and, by that detestable imposture, render themselves Masters of all the Trade of the Moluccoes, Amboyna, and Banda.

The same last-mention'd Author, does, in the same Book, page 113. Relate another Story of a greater Cruelty, which the Dutch exercis'd upon the English, in the Island of Banda. He says, That the Dutch, in order to their becoming Masters of that Island, Massacred above Forty English-men, and that, after they had bound living Persons to dead Carkasses, they cast them into the Sea, and afterwards possess'd themselves of what they had, which amounted to above Five and Twenty Thousand Pounds Sterling.

[Page 52]True it is, that they are somewhat to blame, who still reproach the Dutch with those two Actions, and particularly with that of Amboyna, since they have made a considerable satisfaction for it, in the Treaty which was concluded between them and the Protector­dome of England, in the Year 1654. For, the Parliament having enter'd into a War against them, which, amongst other p [...]etences, had that of the Execution at Amboyna, the Dutch gave the English several Millions of Guilders, not simply to satisfie them for the da­mages, they had caus'd them to suffer, which could not have a­mounted to neer so great a Sum, though they had taken away all the effects which they had in that Island, and depriv'd them of the advantages they might have made by the Commerce of Thirty Years; but also by way of Reparation, for the Blood which they had Unjustly spilt. and to blot out the remembrance of so barba­rous an Action.

There would be a necessity of compiling a great Volume▪ if it were my design, to make a collection, of all the Cruel Actions, which the Dutch have committed in the Indies, and elsewhere, up­on the pure interest of Commerce. But I am apt to think, that you will gladly spare me that Trouble, and will think, no doubt, that I have said enough, and haply too much, upon a sub [...]ect which is not divertive to you. If then, after a serious reflection upon what I have entertain'd you withal, you find no abatement of the affection, which you had for the Dutch▪ I must acknowledg, That your friendship does, in steadiness, and strength, exceed that of any other person in the World. And this gives some hopes, that you will continue that part of it, which you have promis'd me, as I assure you of my ever remaining,

IT is no small affliction to me, that I have given you an ac­count of some things, concerning the Dutch, which certainly must have rais'd in you some disgust against me. I am there­fore, out of a pure fear of feeding or augmenting it, resolv'd to be very careful, in waving to tell you any [...]hing henceforward, which may give you any perplexity in reference to them. Nay, I am willing to make you satisfaction for all I have already said to you. I acknowledg therefore, to humour you▪ that the Dutch are as good Christians, and as much of the true way of Reformation, as you imagine them to be, that is to say, the best in the World. Though it were so, yet I do not think you have any reason to cry out, Arms, Arms, as you do, to excite and encourage all that are of the Reformed Persuasion, in Europe, to come in to their relief. You know we [...]l enough, that his most Christian Majesty is not en­gag'd in a War against them, upon the matter of Religion but that the reason of his engaging in it, was, to chastize their ingratitutde, to mortifie their violence, and to teach them a new Lesson, of pay­ing him the respects they owe him, and to keep within the bounds of modesty, and reason. Were it a War upon the score of Religi­on, do you think, that the one or the other Branch of the House of Austria, that of Germany, and that of Spain, which are the natural E­nemies of our Religion, and which ever have been the cruel Persecu­tors of those who profess it, would have openly undertaken the defence of the Dutch, in this cause, against the interests of the Catholick Religion, of which, they make it their oftentati­on, That they are the Pro [...]ctors, and especially the King of Spain, whom, for that reason, the Pope has honour'd with the Title of Catholick King.

[Page 54]But to shew you again, how desirous I am to please you, I will acknowledg also, That this is a War of Religion. Let us see whe­ther it will turn to our advantage, to raise an Army, consisting only▪ of men professing the true Reformed Religion, and to bring it into the Serv [...]ce of the Dutch. Let us make a computation of all those who may be for us; and of all those, who, in this case, might be against us. But I think, it were better, we never med­dled with that troublesome discrimination, which would only convince us, of the weakness of our little Flock, and discover the great number of Enemies, whom we should have to do withal. I am satisfy'd, That a great number of good Soldiers might be got out of your Canton, and the other Protestant Cantons. But I humbly conceive, you will not be offended, if I tell you, That if Jesus Christ himself were upon Earth, and had occasion for the assistance of your Forces, you would not let him have any, unless he would be sure to see you well paid for them; and that he should not prevail so far with▪ you, as that, for his sake, you would abolish the Proverb, which you have br [...]ught into Vogue, Point d [...]argent, point de Suisse, Mo Money, no Swisse; or as the English Saying has it, 'Tis Money makes the Mare to go.

And that it thus▪ happen'd, is well known, when the Chime­rical Ambassador of the Dutch had under-hand sollicited your Cantons, and had afterwards been admitted into your Assembly, Conjuring and beseeching you, by the love you ought to have for your dear Brethren, not to abandon them in their Necessities, and to main­tain their Cause, which was, that of Jesus Christ. You know very well, that all he could get of you, in your Diet, was, That you had resolved one should be assembled, for their sakes, that you would spare some few rep [...]sts, observe a Fast, and pray for their Preser­vation and Prosperity. That if it were a Warre upon the score of Religion, whatever Zeal you might have for ours, the Catholick Cantons, having no less [...]or theirs, we should find more Soldiers running out of the Catholick Cantons, to maintain the Party of their Religion, than there w [...]uld be Protestants ready, to defend the Interests of ours. And as to the quality of the Soldiers of Swisser­land, if a computation may b [...] made of it, by the Success of two Wars, one wher [...]o [...] you had about 140 years ago; and the other, about 18 y [...]rs since, I am con [...]ident, you cannot deny, but that the Catholick Soldiers are much better, than all those of your Pro­testant [Page 55] Cantons. Nay, the Catholicks would have this advantage, that their Pay would easily come out of the Exchequers of Kings and Princes, if the Dispute were about the defence of their Religi­on. Whereas yours, not finding any Protestant-Prince, who were able to bear the charge of them, should be forc'd to keep in your own Country, and content themselves with the making of Vows, for the preservation of our Religion. Nay, I do not think, that all the Princes or States of the Reformed Religion, in Europe, would be able, all together, and do their utmost, to keep up an Army of Ten Thousand men, when the safety of our Religion lay at stake. I do not speak of the Lutherans, because the greatest part amongst them, have such an animosity against us, as loudly to affirm, That they would rather enter into the Communion of the Catholicks, than into Ours.

If again, on the other side, you consider, how many Kings, Sovereign Princes, Republicks, and States, there are in Europe, who all profess the Romish Religion, you may all imagine, That as we are but a small handful, in comparison of them, so there is not any likelihood, that we should be able to resist them, if they were once engag'd in a War against us. Nay, if it were an open and declar'd War, upon the account of Religion, you would soon find the Emperour and the King of Spain deserting the party of the Dutch, and siding with that of their own Religion. The Ca­tholicks have yet another most considerable advantage, which would extreamly corroborat [...] their Party against ours. They have the Pope, whom they all acknowledg to be the visible Head of the Church upon Earth, who reunites them all for their Common In­terest, and would, with much more Zeal, publish a Croisado against us, then ever he did any against the Turks. And indeed, he has reason to have a greater animosity against us, than against all the unbelieving people in the World. As he pretends to be the Spi­ritual Head of all Christians, so he considers those who do not ac­knowledg him, as revolted Subjects, and Rebels to his Empire; whereas he looks on the Turks and Heathens, as Strangers, who are out of his Jurisdiction, and not within the extent of his Su­perintendency.

And as a King is more incens'd against his Subjects who [Page 56] have revolted from the obedience they owe him, then against for­reign Enemies, who are not within the Verge of his Dominions; So the Pope suffers the Jews in his Territories; and would never permit any of the Reformed Persuasion, to harbour in them. His Pontifical Dignity will not suffer him, ever to be reconcil'd to those, who directly shock the authority, which he pretends to have over all Christians.

You may see by this, the great danger, into which those of our Religion would be reduc'd, if your Zeal could enflame them so far, as to make a Party, in favour of the Dutch. Nay, I leave it to your own Judgment, whether it is any fault of yours, if your inconsiderate Zeal has not excited the Catholicks, to fall upon those of our Reformed Religion, in those places, where they lye ex­pos'd to their mercy, and that they have not made it their busi­ness to exterminate them?

But if your Zeal, without Knowledg, be injurious to all those of the Reformed Religion in general, it is also very prejudicial to all your own Protestant-Cantons, and to your Allies in particular▪ Assoon as ever you saw the first breaking out of this War. You your self, Reverend Sir, in the City of Berne, and all your Mini­sters, within the Extent of your Government, were continually cajoling the people by their Seditious Sermons, to make an Insur­rection against those of your Magistrates, who had given their judgment, That there should be a Regiment of men granted to the most Christian King out of your Canton. If men would have believ'd you, and all the Ministers of your Country-Villages, it must have been accounted a very horrid Crime in you, to suffer your Soldiers to be employ'd in a War against your beloved Bre­thren in Jesus Christ, the Dutch. 'Twas this gave occasion to your Magistrate, distracted by your Pulpit-bawling and by the clamours of the multitude, whom you had inflam'd into an Insurrection, to write unseasonable Letters upon Letters, to the Officers of your Regiment, fraught with terrible menaces, if they s [...]rv'd in this War against the Vnited Provinces. Nay, you thought it not enough to put in a Charge against your own Canton, upon the account of its having granted Forces to his most Christian Majesty, and his not preventing their being employ'd against the Dutch, but you [Page 57] must also Panegyrically celebrate the Cantons of Zurick, and Schaffouse, for their refusal to give him any. I cannot compre­hend any reason you should have to name Schaffouse, which be­ing a poor little Canton, has but one half-Company in the Ser­vice, but a hands-breadth of ground within its Jurisdiction, and can raise but Two Companies at the most. And you speak of it, as if that refusal of their Forces had been very detrimental to the Kings Affairs, and much retarded the Progress of his Con­quests. And yet it is certain, in the mean time, That all the best qualify'd Persons in the Councel of that Canton had promis'd to grant the Companies which the most Christian King required of it. But One Factious person amongst them occasion'd the break­ing of that Resolution, upon this score, that besides his being a man absolutely devoted to the Dutch, ever since his reception of a Present from them, when he sojourn'd in this Country, he was out of hopes of getting the Command of a Company for one of his own Relations, that he might make some advantage thereby.

But, as to the Canton of Zurick, I must acknowledg it to be powerful, and that it might have rais'd several Companies of good Soldiers. I know also, That its Councel consists of Per­sons of very good worth, such as have Wit, and Honour, Vi­gour, and Constancy, if the thing had depended upon them; and they knew their own Interest much better, than to have de­ny'd his Most Christian Majesty the Forces he had required of them. But the mischief of it, as you know, is, That they are not the absolute Masters. The Sovereign Authority lies in the hands of the Councel of Two Hundred, consisting, for the most part, of much Heat, and little Prospect, of much Obstinacy, and little Reason. It is no wonder then, that, the Ministers, having en­flam'd that multitude with the zealous Concern of Religion, they could not be dispos'd, to grant Forces to his most Christian Ma­jesty, though he should have no Design to employ them against the Dutch.

I must confess further, Sir, That I am very much astonish'd, at your Undertaking, to make a confident justification of those Two Cantons, for their having deny'd Forces to the most Christian King; as also, that after you had blamed your own, for their ha­ving [Page 58] granted a Regiment, you should undertake to vindicate all it did afterwards; either to have it recall'd, or to prevent its being employ'd against the Dutch. It will be no hard matter, for me, to make it appear to you, That this Conduct of yours▪ b [...]sides its being most unjust, may also be very prejudicial, even as to what relates to the interests of Religion. You cannot for­bear granting your selves to be absolutely unjust, if you deny the demeaning of your selves towards his most Christian Majesty, as you would have him demean himself towards you.

For instance, If it should happen, that you were attack'd by the King of Spain, or the Emperour, by the Duke of Savoy, by the Catholick-Cantons, or by some other Prince, of the same Re­ligion, you would desire, That his most Christian Majesty would assist you against them, by vertue of the Alliance there is be­tween you and him. If the King should deny you the Forces you desired, and alledge, That he could not assist you, being of the Reformed Religion, against Catholick Princes, you would com­plain of it, and affirm, That the Most Christian King does not observe the Al [...]iance he has made with you. How then do you not see, that the most Christian King has just cause of complain­ing, That you are unwilling to supply him with Forces, against the Dutch, because they are of the Reformed Religion? Do you not further observe, That, by your indiscreet Zeal, you deprive your selves of all the Advantages, which you might expect from the Alliance there is between You and the most Christian King, by giving him just cause to deny you assistance, if you should come to desire it of him? If the Duke of Savoy should enter into a War against you, upon the Pretensions he has to the Country of Vaud, tell me, Whether you would be so presump­tuous as to desire assistance from the Most Christian King? You would not have your Forces to serve his most Christian Majesty against the Dutch, b [...]cause they are of our Reformed way of Re­ligion, though they are not your Allies. By what Right can you pretend, That the most Christian King should give you Forces, to serve you, who are not of his Religion, against a Catholic Prince, who, besides his being in alliance with him, has also the honour of being nearly related to him? Besides, you make but an ill acknowl [...]dgment, of the Favour which the most [Page 59] Christian King, did you, not Two Years since, when he openly undertook your protection, against the Bishop of Basil, who was going to give you some disturbance. He had establish'd a Ca­tholick Church, upon some part of your Territories, as he pre­tended that he had a right to do. The Pope, the Emperour, and the King of Spain, had openly taken his part, by reason of the Concern of the Catholick Religion. The most Christian King ha­ving been inform'd, That he had not any Right to establish that Church, upon your Territories, sent a Message to him, That if he did not restore things, to the condition they were in before, and forbear making any alteration, he would openly grant you assistance against him.

You know, Sir, That the said Prelate, standing more in awe of the most Christian King's Indignation, than relying on the Succours of the Pope, the Emperour, and the King of Spain, thought in his best course, to renounce his Pretensions, and to give over disturbing you. If the most Christian King had done then, what you have done at the present, he would have been far enough from entertaining so much as a thought of protecting you, being of the Reformed Religion, against a Bishop, especially in a Cause, wherein the Interest of the Catholick Religion was concern'd.

You know also, That the Emperour, and the King of Spain, who have a particular Alliance with the Catholick Cantons, are oblig'd to assist them, in case they should enter into a Warre against you, or against the other Protestant Cantons. Now it is manifest, That, upon such occasions, you cannot hope for any assistance, but from the most Christian King. If therefore you would not have your Forces to serve his most Christian Majesty, against the Dutch, who are not your Allies, meerly upon the score of their professing the same Religion, as you do, I do not see, how you can desire the most Christian King, to grant you Forces, to serve you, who are of the Reformed Religion, against the Catholick Cantons, who are of his Allies, as well as you.

You know further, That the City of Geneva is under the protection of France, ever since the time of Henry the Third, who granted it thereto against Philibert-Emanuel, Duke of Savoy. [Page 60] All the Successors of that King have continu'd their protection to the same City, against the Successors of that ancient Duke, who are the troublesome Neighbours, and in a manner the only Enemies, whom that Republick has any cause to fear.

You see then, by this proceduce of Henry the Third, of France, and the Kings who succeeded him, That though they were ve­ry zealous for their Religion, yet they made no scruple, of giving their Protection to a Protestant-State, against a Catholick Prince. Had your Politicks been known in the World, those Princes would not have become guilty, of what you think a great crime, That a King should defend a State, professing a Religion diffe­rent from his own, against a Prince, who is of the same Reli­gion with him. If this Maxim comes, once to establish'd, you may very well fear, that the most Christian King, having his Eves open'd by your illuminations, and following your example, may withdraw his Protection from Geneva, that so he may avoid the Reproach, which may be made to him, of having succour'd a City of the Hugu [...]not-Persuasion, against a Prince of his own Religion.

From this you may also take this further measure, That the implicite affection which you have for the Dutch, does expose you, as also the Protestant-Cantons, and your Allies, to an evident danger, of not receiving any more assistance from his most Chri­stian Majesty, against a Catholick Prince, or State. If it should ever happen, that you were concern'd in such a War, the plau­sible pretence of Zeal for Religion, would prove very prejudicial to you, in depriving you of the Assistance of the most Christian King, who, certainly, is the greatest, or, to say better, the only Support and Refuge that you can have. Your Injustice there­fore, and your Ingratitude, are so much the greater, in as much as you cannot deny, but that France has many times openly given its Protection to the Protestants, in opposition to the Catholicks.

You know, That, for a long time, it assisted the Dutch, against the King of Spain, even before there was any open War between the Two Crowns.

[Page 61]You know also, That France gave an Overt Protection to the Protestant-Princes of Germany, against the Emperour, who had al­ready devested several of them of their Dominions, and would, under the pretence of Religion, become Master of all Germany. The late King, Lewis XIII. made an Alliance with the King of Swed [...]n, against the House of Austria, and got that Prince to come out of the remoter Parts of the North, to oppose the Am­bitious Designs of that House, to raise up the oppressed Princes, [...]nd to defend the Liberty of the Empire.

After the Death of Gustavus Adolphus, France did again joyn its Arms, with those of his Successors, and the Generals of that Great King, in a continuance of its Protection to the Protestants, and for the re establishing of those Princ [...]s in their Territories, who had been dispossess'd of them. But, on the contrary, the House of Austria had the greatest part of its Allianc [...]s with the Catholicks, against the Protestants. 'Twas upon this, that the Adherents of the Emperour, and the King of Spain, took occasion to publish Libels against the most Christian King, whom they accus'd of being a Protector of Hereticks, and fighting for them, against the Interests of the Catholick Religion. And yet all those Accusations which were put up against France, upon that score, obstructed not its persisting in the stipulations, it had made to its Allies, and continuing its Protection to the Protestants, against the Violence of the Emperour, who endeavour'd to oppress them. Nay, the King of France is in a manner the only Catholick Prince, who allows the Protestants the Exercise of their Religion in his Dominions; whereas the King of Spain would never Tolerate, in his, the Exercise of any other Religion than the Catholick. And the Emperour has forc'd all the Protestants out of his Hereditary Countries. And, both the Emperour, and the King of Spain, think it highly meritorious, in the sight of God, to be the irre­concileable Enemies, and implacable Persecutors of those whom they call Hereticks.

In the mean, Reverend Sir, it appears by your deportment, That, l [...]t the Protestants be never so transcedently oblig'd to his most Christian Majesty, they should so little mind it, as that the only resentment they have, should have no other object, than [Page 62] the Calamities, which the Dutch endure by the War, wherein he is now engag'd against them. Your Compassion is so great for their Misery, that you think you have a dispensation, to forget all the Kindnesses, which the most Christian King hath done to those of the Reformed Religion, and not so much as to reflect on those he may yet do you, in giving you assistance against your Enemies. In a word, your Bowels do so yearn for those poor Brethren of yours, the Dutch, that, provided their preservation be secur'd, you do not much concern your self, what may become of you, and all those of the Reformed Religion. You are so blind­ly infatuated, upon this subject, that, provided you demonstrate your good Inclinations for the Dutch, you seem to be indifferent, that you are thought a bad Huguenot, and most wretched Poli­tician. The Dutch, certainly, are the best Politicians in the World, for things relating to Religion, which they never made any other Use of, then that of accommodating it to the Interests of State. Nay they have alwaies been so little concern'd, at the danger of those who profess'd the same Reformed Religion, that they made no scruple at all, of entring into a War for their destruction, upon the pure score of Money.

Of which take this instance. I think you need not be in­form'd, Reverend Sir, how that the Dutch sent a certain number of Ships, to the most Christian King, for the reinforcing of his Fleet, by which Rochell was then block'd up. That was, indeed, a War, upon the pure score of Religion, in which the most Chri­stian King was engag'd against his Subjects, to get out of their hands the fortify'd places, which they were possess'd of, and would keep, to secure the observance of the Edicts, and the Ex­ercise of their Religion. All the whole party of the Reformed-Religion, in France, were afraid, That as soon as the King should have taken Rochell, he would abrogate the Edict of Nantes, and absolutely take away the Exercise of the Calvinisticall Religion All the other Reformed Princes, and States had the same appre­hension, insomuch, that publick prayers were made in all parts for the preservation of Rochell, as a City, on which depended the safety of all those of the Reformed Religion, in France. They had the same thoughts in the Vnited Provinces, and prayers were made to God, in all Churches, that he would be graciously [Page 63] plea [...]d, to preserve Rochell, as the impregnable Fort of those of the Reformed Religion. And yet the Dutch made no scruple of hiring out Ships, for money, to the then most Christian King, to promote the Destruction of a City, which, according to the apprehensions of all the World, was certainly to have conse­quent thereto, that of our Reformed Religion, and of all those who profess'd it in the Dominions of France. Was there ever seen any example of so detestable an impiety. That a State, which makes a boast of being of the Reformation, should have made no Conscience, for money, of contributing to the Ruine of a great People, who make profession of the same Religion; and that at the very time, when, for the compleating of the Impiety, it order'd Prayers to be made to God, in the Churches, for their Preservation? This puts me in mind of the Emperour, Charles the Fifth, who caus'd publick Prayers to be made, all over Spain, for the Liberty of Pope Clement the Second, whom he himself kept a Prisoner at Rome, in the Castle of Saint Angelo.

But there are yet some particular circumstances in this action of the Dutch, which do very much aggravate the horrour, and perfidiousness of it. In the first place then, before the doing of any act of hostility against those of Rochell, and before they had made any declaration of being enemies, they endeavour'd, by Sur­prize, to become Masters of the Port. Though what I say seems strange, and at some distance from credibility, yet is there not any thing in the world more true. An illustrious person amongst the Dutch, and the Author before by me cited, when I gave you an account of the affair of Amboyna, I mean Aitzema, in the Book en­tituled The Lyon Combatant, pag. 241. sets down at large this History, of the design which the Dutch had, to surprize Rochell. Take here in express terms what he saies of it.

On the fourth of July, in the Year 1625. Hautyn, Admirall of Holland, appeared before Rochell, with nineteen men of War. The Inhabitants of Rochell writ to him, as did also the Count De­la Val, to let him know, what astonishment they were in, to see him in the posture of an enemy, as being not able to imagine, that either the States, or the Prince of Orange, would have entred into a war against the Reformed Religion. Hantyn told those who had [Page 64] brought him the Letters, that he could not return them any an­swer, still he had had some conference with those of the King's Councel. The next day he sent them back to Rochell, with two of his own people, and told them, That he knew not whether they were come by the order of all the Inhabitants, or of some part of them only, and that he was going to send to them, to be assur'd of it; and that in case they continu'd in their subjection to the King, they were not to fear any harm. In the mean time, those Deputies having left him, in order to their going to Rochell, he came up, with part of his Fleet, very near the City, which gave occasion to two men of Rochell, whom he had kept aboard, to tell him, That he did not deal fairly. Monsieur de Soubize, having perceiv'd, that he was advanc'd with a good number of Ships, made him stand off, and one or two days after, he absolutely defeated him, burnt his Vice-Admiral, and four or five Ships, and kill'd him five hundred men; so that the whole Fleet, being in great disorder, got away as far as Nantes. And this was the unhappy success, which that perfidious man had, who, under pretence of friendship, would have surpriz'd the City, and so betray'd it to the King.

After Hauntyn had refitted his Fleet, he joyns that of the most Christian King, commanded by Monsieur de Montmorency, who would fight that of the Rochellers, assoon as he came in sight of it. But news was brought him, That the Dutch Admiral would not be concern'd in the action; for this reason, no doubt, that he was afraid to be beaten once moro. Montmorency presses him, and conjures him, not to desert him in so important an occasion. He alledges for his Excuse, as we find in Gramond, Hist, Gall. pag. 635, and 636. That without an express Command from the States, he durst not employ their Ships, to give a decisive battel to the Protestants of France, who were of the same Religion with his Masters. Mons. de Montmorency, being extreamly troubled, that the Dutch did, by their refusal to fight, defeat him of the Fame, which he expected infallibly to acquire, by the Victory, was forc'd, after a fruitless application of intreaties, and promises, to make Use of an expedient, which ever prevails with the Dutch. He, with good palpable money, corrputed their whole Fleet, and engag'd the Admiral, the Commanders, and the Soldiers, by oath, to fight against those of Rochell. So the most Christian King's [Page 65] Fleet, being reinforc'd with that of the Dutch, de Montmorency gave an absolute defeat, to that of the Rochellers, commanded by Mons. de Soubixe: So that the Inhabitants of that City could not equip another, and from that very day lost the Soveraignty of that Sea, which they had kept for some time. Whereupon, they ha­ving no Fleet, and that of the most Christian King having the ab­solute command of the Sea, his Land-Army undertook that me­morable work of the Digue. The City finding it self depriv'd of all hopes of relief, surrender'd to the King, after the endurance of incredible inconveniences, by famine, during so long a Siege. If the Dutch had sent in this assistance to his most Christian Majesty, by vertue of any Treaties of Allyance, which they had had with him, there would not have been any thing to quarrel at in the said Action. But is it not an infamous thing, that, after they had plainly alledg'd their not being empower'd to fight against those of the Reformed Religion, without an express command from the States, they should nevertheless be lur'd in, by money, to do a thing, which they knew to be contrary to their duty, and might have contributed to the ruine of all those who profess'd the Re­formed Religion in France, if the most Christian King had had any such design, as some imputed to him? And by this, you may judge of the Friendship which the Dutch have for those of the Re­formed Religion, since they make no scruple, to hire out themselves, and their Ships, to be assistant in their extermination.

If you can, without passion, examine all I have written to you, concerning the Dutch, I am confident, you will not persist any longer, in the good opinion you have hitherto had of them. But I think you will hardly be induc'd to lose it, because you are extremely propossess'd in their favour. Mean time, since I look upon you, as a very just and rational Person, I hope you will not think it much, to aquaint me with the Reasons, which you may have had, for your not being mov'd with those which you have reciev'd from me. Shew me, that there is not any ground in all those, by which I have pretended to prove, That the Vnited Provinces are not of the Reformed Religion, according to the Calvinisticall way of Reformation. Make it appear to me, that you have done well, in endeavouring to make an insurrection in your Canton, about the Regiment, which you had rais'd for his most Christian Majesty, [Page 66] and that all those of the Reformed Religion ought to unite together, for the relief of the Dutch, in the present War, between them and the most Christian King. If you can prove all these things to me, I assure you, I shall submit to your Reasons. And I shall more­over give my thanks, for your deliverance of me, out of the er­rour, in which I have hitherto continu'd, and for the illumina­tions I shall receive from your documents. This I do sincerely pro­mise you, as also, that, howe'ere it may happen, I shall ever be,