In Italy it was not the custom, as in Germany, for the secular clergy to preach: this task was performed exclusively by the monks and friars. The chapters of the different orders chose such of their number as pos- sessed the best pulpit talents, and sent them to preach in the principal cities during the time of Lent, which was almost the only season of the year in which the people enjiiycd religious instruction. Ochino attained to the highest distinction in this em]il()yment, to which he was chosen by his brethren at an early period. His original talents compensated for his want of erudition. He was a natural orator, and the fervor of his piety and the sanctity of his life gave an unction and an odor to his discourses which ravished the hearts of his hearers, and he soon became in the highest degree eminent for his talents in the pulpit. Never did man preach with so much success, as well as with so much applause. His extraonlinary merit procured him the favor of pope Paul HI, who, it is said, made him liis father confessor and preacher; in 1538 he was elected general of the Capuchin Order at Florence, and afterwards, while at Naples, in 1541, was re-elected to the same dignity. But while thus the favorite of both prince and people, he
fell into the company of the Reformer of Spain, Juan Valdes, who had imbibed Luther's doctrine in Germany, and Ochino became a proselyte. He was then at Na- ples, and began at once to preach in favor of Protestant doctrines; which being taken notice of, he was sum- moned to appear at Rome, and, persuaded that he had truth on his side, he at once made preparation to set out for that city. But on his way thither he met at Florence Peter Martyr, with whom it is probable he had contracted an acquaintance at Naples. This friend persuaded him not to put himself into the pope's power; and they both agreed to withdraw into some place of safety. Ochino went first to Ferrara, where he dis- guised himself in the habit of a soldier, and proceeded thence to Genoa, where he arrived in 1542, and mar- ried. But feeling it unsafe to remain in Italy, he set out for Switzerland, and finally passed over to Ger- many, and settled at Augsburg, where he preached the Reformed doctrines, and also published several sermons, some of which he had brought with him from Italy {Prediche, s. 1. [1542-44; 2 ed. Basel, 15G2, 5 vols.]"; twenty of these have been translated into German [Neuburg, 1545], twenty-two into French [Gen., about 1546-Gl], and twenty-five into English [Ipswich, 1548]). He remained in charge of a congregation at Augsburg until 1547, when, the city falling into the hands of the emperor, he was obliged to flee to Strasburg, and thence he passed over into England, together with Peter Mar- tyr (q. v.). There he preached to the Italian refu- gees in London, who obtained the use of a church in 1551, and he was in great favor with archbishop Cran- mer and the princess Elizabeth. On JIary's accession he fled again to Strasburg, and thence to (ieneva, but was obliged to leave that city on accotnit of the opposi- tion he made to the condemnation of Servetus. In 1555 he was in Basle, and shortly after received a call to Zu- rich. Here he commenced advocating some eccentric views on the doctrine of the Trinity, on marriage, and finally wrote in favor of polygamy', Avhereupon the au- thorities expelled him from the city, and in December, 1563, he went to Nuremberg. Here he wrote a justifi- cation, which is to be found in Schelhorn's Enjutzlich- keiten (pt. iii, p. 2007 sq.), to which the inhabitants of Zurich answered, March, 1564, by the Spongia adversus aspergines B. Ockiiii, qua vera causes erponuntur, oh quas ille ah iirbe Tigurina fuit i-elegatiis (in the same work, iii, 2157 sq., and probably first published in Hot- tinger's IJistoria Ecclesice Novi Testam. ix, 479). He fled into Moravia, and there joined the Socinians. Later he went on a visit to Poland, but after king Sigismund's edict, who in 1564 punished with banish- ment all those that were called Tritheists, Atheists, etc., he quitted that country, and shortly after his entry into Moravia died, in the beginning of 1565, of the plague, at Slakow. (Jchino has been considered by some as one of the heads of the Antitrinitarians. See Socin- ians.
The character of Ochino is variously represented by different authors, which is not to be wondered at, since men like him, uiulecided, and constantly changing from one phase of doctrine to another, are likely to make many opponents. Bayle observes that the confession he made publicly on the change of his religion is re- markable. He acknowledged in a preface that if he could have continued, without danger of his life, to preach the truth, after the manner he had preached it for some years, he would never have laid down the habit of his order; but as he did not find within him- self that courage which is requisite to undergo martyr- dom, he took refuge in a Protestant country. Thus to criticise Ochino's conduct is, we think, hardly fair. For the times and circumstances by which Ochino was con- trolled should be carefully considered. Long before he had been advanced to the highest dignity in his order he had become a Protestant at heart. He did not deny his convictions, but, instead of declaring himself at va- riance with the Romish views, he simply suffered it to