§ 129. BERNARDINO OCHINO. 1487-1565. G41
Even Pietro Aretino, the most frivolous and immoral poet of that time, was superficially converted for a brief season by Ochino's preaching, and wrote to Paul III. (April 21, 1539) : " Bembo has won a thousand souls for Paradise by brino-inoto Venice Fra Bernardino, whose modesty is equal to his virtue. I have myself begun to believe in the exhortations trumpeted forth from the mouth of this apostolic monk."
Cardinal Commendone, afterwards Bishop of Amelia, an enemy of Ochino, gives this description of him : ''Eveiy thing about Ochino contributed to make the admiration of the multitude almost overstep all human bounds, — the fame of his eloquence ; his prepossessing, ingratiating manner ; his advancing years; his mode of life; the rough Capuchin garb ; the long beard reaching to his breast ; the gray hair ; the pale, thin face ; the artificial aspect of bodily weakness ; finally, the reputation of a holy life. Wherever he was to speak the citizens might be seen in crowds ; no church was large enough to contain the multitude of listeners. Men flocked as numerously as women. When he went elsewhere the crowd followed after to hear him. He was honored not only by the common people, but also by princes and kings. Wherever he came he was offered hospitality ; he was met at his arrival, and escoited at his departure, by the dignitaries of the place. He himself knew how to increase the desire to hear him, and the reverence shown him. Obedient to the rule of his order, he only travelled on foot; he was never seen to ride, although his health was delicate and his age advanced. Even when Ochino was the guest of nobles — an honor he could not always refuse — he could never be induced, by the splendor of palaces, dress, and ornament, to forsake his mode of life. When invited to table, he ate of only one very simple dish, and he drank little wine ; if a soft bed had been prepared for him, he begged permission to rest on a more comfortable pallet, spread his cloak on the ground, and laid down to rest. These practices gain him incredible honor throughout all Italy."
642 THE EEFORMATION IN FRENCH SWITZEIILAND.
CoNVEKSiox TO Protestantism.
Ochino was already past fifty when he began to lose faith in the Roman Church. The first traces of the change are found in his "Nine Sermons" and ''Seven Dialogues," which were published at Venice in 1539 and 1541. He seems to have passed through an experience similar to that of Luther in the convent at Erfurt, only less deep and lasting. The vain monastic struggle after righteousness led him to despair of himself, and to find peace in the assurance of justification by faith in the merits of Christ. As long as he was a monk, so he informs us, he went even beyond the requirements of his order in reading masses, praying the Pater Noster and Ave Maria, reciting Psalms and prayers, confessing trifling sins once or twice a day, fasting and mortifying his body. But he came gradually to the conviction that Christ has fully satisfied for his elect, and conquered Paradise for them ; that monastic vows were not obligatory, and were even immoral ; and that the Roman Church, though brilliant in outward appearance, was thoroughly corrupt and an abomination in the eyes of God.
In this transition state he was much influenced by his personal intercourse with Jean de Valdes and Peter Martyr. Vald^s, a Spanish nobleman who lived at Rome and Naples, was an evangelical mystic, and the real author of that remarkable book, " On the Benefit of Christ's Death " (published at Venice, 1540). It was formerly attributed to Aonio Paleario (a friend of Ochino), and had a wide circulation in Italy till it was suppressed and publicly burnt at Naples in 1553.
During the Lent season of 1542, Ochino preached his last course of sermons at Venice. The papal agents watched him closely and reported some expressions as heretical. He was forbidden to preach, and cited to Rome.
Caraffa had persuaded Pope Paul HI. to use violent measures for the suppression of the Protestant heresy. In Rome,