times by secret stratagems, and at others by open force, continued their condition until the end of the century. About that time, the scene greatly changed, and the years 1601 and 1602 were prolific of mischief to the churches, both in the valley of Lucerne and the marquisate of Saluces, of which some mention will be made in the next section ; I shall close the present with a short article of biography which may serve as an introduction to the history of the Waldenses during the seventeenth century.

In the year 1601, Bartholomew Copin, a Waldensian of the valley of Lucerne, had occasion to attend a public fair at Ast, a city in Piedmont, to which he had brought for sale some articles of merchandise. Sitting at table one evening in company with several other merchants, one of them started a discourse upon the subject of the diversity of religious professions, and took occasion to speak reproachfully of the Waldenses of Angrogne and the neighbouring vallies. Copin undertook their defence; conceiving that if he permitted such calumnies to pass uncontradicted, he should appear to be acquiescing in their justice, and of course should partake in the guilt that attached to them. "And what," said the stranger to Copin, "are you one of the Waldenses?" "Yes," said he, "I am." "And what, do you not believe the real presence of God in the host?" "No," said Copin. "See," replied the other, "what a false religion yours is." "Of the truth of my religion," said Copin, "I have no more doubt, than I have of the existence of God himself, or that I myself shall die." On the following day, Copin was summoned to appear before the Bishop of Ast, who told him that he had been informed of certain scandalous opinions and discourses which he had held the preceding evening at his lodgings; and that unless he confessed his fault, and asked pardon, he should certainly have him punished. Copin acknowledged that he had been stimulated to say what he did; but that, never

theless, he had said nothing that was untrue, or which he would not maintain at the peril of his life. He owned that he had some property in the world, and a wife and children, but that his affections were not so rivetted to those objects, as to prefer them to the testimony of a good conscience. And as to his life and conversation, if the bishop thought proper to inquire of the merchants of Ast, all of whom knew him, he might be fully satisfied of his uprightness and integrity.

This, however, did not satisfy his lordship, who instantly sent him to prison; and on the following day, the bishop's secretary paid Copin a visit, when he expressed great regard for him, but thought it necessary to apprise him that, unless he acknowledged his fault, he was in danger of losing his life. Copin replied, that his life was in the hands of God-that he had no wish to preserve it to the prejudice of his glory-and that as there were but two or three steps between him and heaven, he trusted he would support him by his grace, and not leave him to turn aside. He was next brought before the inquisitor, who examined him in the presence of the bishop; but Copin always repulsed them with the word of God, telling them that were he to be ashamed of and deny Christ, he would be ashamed of and deny him before his heavenly Father. The inquisitor, finding he was not to be moved by either his fair speeches or terrific frowns, then thus addressed him. "Out upon thee, thou cursed Lutheran; thou shalt go to the devils in hell, and when tormented by those foul spirits, thou wilt call to mind the holy instructions we have given thee, to bring thee to salvation-but thou choosest rather to go to hell, than reconcile thyself to thy holy mother, the church." Copin only answered, that he had long been reconciled to the holy church.

Copin, foreseeing that his death was resolved on, and that his time here would probably be short, was one day

greatly surprised by a visit from his wife and son, who seem to have been enticed to the prison by the Catholic party for sinister purposes, and who were permitted to sup with him in the prison. He improved the time, however, in exhorting his wife to submission to the will of God; telling her she would soon be deprived of her husband, and the child of its father; he reminded her that it was not his duty to love wife or children more than Christ--that she ought to esteem him happy in that it pleased God to confer upon him the honour of bearing witness to his truth at the expense of his life; and that he hoped God would grant him grace to suffer any torments for his sake. It is unnecessary to dwell upon the parting scene, which the reader's own reflections will enable him to realize. affecting lamentations of the wife and child were sufficient to melt the most obdurate heart into pity and compassion! but having received his last benediction, they were dismissed the prison, and Copin was locked up as before. On the next day he wrote the following letter.

To my well-beloved consort, Susanna Copin.

"6 My dearest Consort!

The

"I derived much consolation from your late visit-and indeed so much the more, by how much the less it was expected. I believe, also, it was no little satisfaction to yourself, to have the opportunity of supping with me, as it fell out on Saturday the 15th of September, 1601. I know not how it came about that we were permitted so to do; but all things are in the hands of God, and be the cause what it may, I do not think we shall eat together any more. And, therefore, beseech God to be your comforter, and put your trust in him, who hath promised never to forsake those that depend upon him. You want not prudence, and therefore so manage and govern your house, that you may have VOL. II.

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Samuel and Martha, in proper subjection to you, and I command them, by the authority that God hath given me, that they honour and obey you, and in so doing they will be blessed of God. As to the rest, be neither troubled nor concerned about me; for if divine providence hath decreed to put a period to my life, and if it please him to demand a restitution of that soul which he hath a long time lent me, my confidence is in him, that out of his immense mercy and divine goodness, he will receive it into heaven, for the sake of his Son Christ Jesus, who, I believe, hath made expiation for our sins by his sufferings and death. Be constant in prayer to God, and serve him fully-for thus you will be happy. You need not send me any thing for three weeks to come; but at the expiration of that time, you may, if you please, send me some money, to pay the goaler and my own support, if I live so long. Recollect what I have often told you, that God added fifteen years to the life of king Hezekiah, but that he had longed my term much more, for you have seen me, as it were, dead a long time ago, and yet I still survive; and I hope and trust that he will preserve my life until my death be more for his glory and my own happiness, through his goodness and mercy towards me."

From the prison of Ast, Sept. 16th, 1601.

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Poor Copin was soon afterwards found dead in his cell, not without symptoms of having been strangled! After his death he was condemned to be burnt; and the body having been brought out of prison, sentence was read over it, and it was cast into the fire.*

* Perrin's History, b. ii. ch. iv.

SECTION V.

The history of the Waldenses during the former part of the seventeenth century A. D. 1600-1665.

ON the southern side of the vallies of Piedmont, lies a considerable tract of extremely fertile country, including extensive vallies and plain lands, with several large cities, all passing under the general term of THE MARQUISATE OF SALUCES.* Its most northern valley is that of Po, so named from the river Po taking its rise there; and it is separated only by a single mountain on the north side from the valley of Lucerne, in Piedmont.

Previous to the year 1588, the marquisate of Saluces was subject to the jurisdiction of the kings of France; but at that period an exchange of territory was made between the French monarch and the Duke of Savoy-in consequence of which the latter gave up la Bresse to France, and the marquisate of Saluces was annexed to the dominions of the Duke of Savoy.

The contiguity of Saluces to the vallies of Piedmont, together with its great similarity in regard to territorial surface, had entitled it, for several centuries, to participate of the light of divine truth, which shone in the neighbouring vallies; and in the beginning of the seventeenth century there were eight flourishing churches in the marquisate, of which Pravillelm, Biolets, Bietoné, and Dronier were the chief; but they had all maintained the purity of the Christian profession for ages, living in great harmony, and holding fellowship with the neighbouring churches of the same

This name is, in our old historians, frequently spelt “Saluzzes,”