the clause in question, and could only refer the honourable Member for farther information to the noble Lord above, who had taken part in framing it.

Mr. BUTTERWORTH was obliged by the answer of the honourable and learned gentleman (Dr. Phillimore): he had merely asked the question in order to set the public mind at rest upon the point. Many persons had been seriously uneasy as to the effect of the clause.

FOREIGN.

THE news from the continent of Europe has been of late various and contradictory. The GREEKS are still struggling with their oppressors, and have obtained some decided advantages in the Morea and at sea. SPAIN has been agitated with insurrections of the party who are for restoring Absolute Monarchy and the Inquisition strange delusion! to be explained only by the yet remaining influence of the Priesthood in that land of the Faithful. These mad attempts to plunge the country back into superstition and despotism have generally failed, and the failures will, it is to be hoped, strengthen the hands of the Cortes and of the friends of the new Constitution. There is external quiet, but deep dissatisfaction in FRANCE. The press is shackled beyond all recent example, and the prisons are crowded with persons convicted or, which we fear is much the same thing in France, suspected of seditious designs. The scaffolds too have streamed with blood. In the trials of the persons who have perished, the unrighteous character of the French tribunals was most glaringly and disgustingly exhibited; undisguised attempts being made by the servants of the crown to implicate some of the distinguished friends of liberty in the plots for

BENJA which the prisoners were tried. MIN CONSTANT seems to have been particularly aimed at, but he has defied and, as yet, repelled the malice of his persecutors. One act of the French government has excited great attention in England: we feel so strongly upon the subject, that we are constrained in prudence to content ourselves with recording the fact Our friend and without a comment. correspondent, Mr. JoHN BowRING, has been arrested by order of the government, and thrown into prison. He was on the point of embarking at Calais for England, when a telegraphic dispatch ordered his detention and the seizure of his papers. He was the bearer of dispatches from the Portuguese Ambassador at Paris to the Portuguese Ambassador at London; and it is conjectured that his arrest was com manded for the sake of procuring these documents. He had about him, likewise, as we suppose every Englishman has who returns from France, certain private letters, of the contents of which he knew nothing. For having these in his possession, he has been accused of being the bearer of "a treasonable correspondence." At first, his confinement was au secret, but we rejoice to hear that the severity of his prosecutors has been recently relaxed. It remains to be seen whether he will be brought to trial: if he be, we anticipate, even under French law, his honourable acquittal. Our own Government seem to have done every thing in their power to vindicate the rights of an English subject, and to relieve the distress of Mr. Bowring's family and friends; and of friends no man living has a wider circle, or in the circle more that from qualities of both head and heart make their friendship valuable,

No. CCIII.]

"THE

HE whole life of Ochin was a paradox." Such is the statement with which a Catholic writer commences his memoir of this celebrated person; ↑ and certainly, if we are to receive as credible all that has been related of him by friends and enemies, among Catholics and Protestants, his character will appear to be made up of the most discordant qualities that ever were found united in the same individual; for he is alternately represented as the greatest and the weakest of men, the most exemplary saint, and the most profligate sinner, a zealous and devoted confessor in the cause of truth, and the most shuffling prevaricator and hypocrite; an angel of light and a fiend of dark ness; novus Satan et filius tenebra

rum.

Bernard Ochin was a native of Sienna, in Tuscany, where he was born about the year 1487. Of his parents nothing certain is known: it is probable that they were of a humble condition in life, as the son appears to have enjoyed few advantages of early education, and evidently owed his advancement and celebrity to his personal conduct, and the native force of his extraordinary genius. He seems to have known but little of Latin. Of his native tongue he was an accomplished master, wrote it with great

[Vol. XVII.

purity, and spoke it, in his public discourses, with a fluency and a force of eloquence which charmed and captivated his hearers. Early in life he became a monk of the order of St. Francis, and took the habit of the Cordeliers. In 1534 he exchanged his habit for that of the Capuchins. This was a reformed branch of the same order, who pretended to observe the rule of St. Francis with greater strictness, and derived their name from the long and pointed form of their hoods, which, they maintained, bore the nearest resemblance to that which had been worn by St. Francis himself. Beza and others, with unaccountable inaccuracy, have represented Ochin as the founder of the Capuchins; but this honour, whatever it may be, belongs to a fanatical monk of the name of Matthew de Bassi, who was shortly joined by a man of greater talent, Louis de Fossombrone, who chiefly contributed to the final establishment of the order. The Capuchins made their first appearance in 1525; the order was confirmed by a Bull of Clement the Seventh in 1528; and they are reckoned to have been three hundred in number by the year 1534, when Ochin took their habit.*

Ochin observed the rules of his order with exemplary strictness, and by the austerity of his manners, and the sanctity of his life, secured universal

See a curious little work intituled, "La Guerre Séraphique, ou Histoire des Perils qu'a courus La Barbe des Capuchins par les violentes Attaques des Cordeliers. La Haye, 1740." Under this quaint title the author has published an account of the rise and establishment of the Capuchins, with the view of correcting the mistakes and exposing the extravagances of Boverius, the professed annalist of the order.

esteem and veneration. As a preacher his fame spread throughout all Italy, and his popularity was unbounded. "He was held in such high estimation," says a Catholic writer, "that he was considered the best preacher in all Italy, who, by a wonderful delivery and fluency of speech, turned the minds of his hearers as he pleased, and this the more particularly because his life harmonized with his doctrine." "Some have affirmed that he was preacher and father confessor to the Pope, but the assertion seems to rest on insufficient evidence.

In 1538, at a chapter held at Florence, he was chosen, by an unanimous vote, the general of his order, which he ruled with so much ability

Boverius, as quoted by Bayle, Art. Ochinus. Bayle gives the following account of Ochin from the Bishop of Amelia's Life of Cardinal Commendon:-"His old age, his austere way of living, the rough garment of a Capuchin, his long beard, which reached below his breast, his grey hairs, his pale and lean face, a certain appearance of a weak constitution very artfully affected, the opinion of his holiness, which was spread all around, made him be looked upon as a very extraordinary man. Not the common people only, but even the greatest lords and sovereign princes revered him for a saint. When he visited them, they used to go and meet him with the greatest demonstrations of love and esteem imaginable; and waited upon him after the same manner, when he went away. For his part, he made use of all the artifices that could support the good opinion men had of him. He always walked on foot in his journeys, and though he was old, and of a weak constitution, he was never seen on horseback. When princes obliged him to lodge at their palaces, neither the stateliness of the buildings,nor the magnificent dresses, nor all the pomp of this world, could make him abate any thing of his usual poverty, nor omit the least mortification required by the statutes of his order. At entertainments he would never eat but of one sort of meat, and even of the coarsest and most common, and he drank hardly any wine. He was desired to lie on very good beds, richly adorned, to refresh himself a little of the fatigues of his journeys; but he would only spread his cloak upon the ground and lie on it. The reputation he gained and the honours he received throughout all Italy are incredible."

and discretion as to raise it very considerably in the public estimation, and to obtain for himself the title of its second founder. After having held the office with distinguished reputation for three years, he was again, in 1541, at a chapter held at Naples, elected to the generalship. On this occasion he evinced great reluctance to re-accept the honour. His reasons for wishing to decline it have been variously represented. Some have thought that his reluctance was merely assumed; but others have conjectured, that it was occasioned by conscientious scruples respecting the faith of the Roman Church, which he would be thus pledging himself to defend. It is certain that during his residence at Naples at this period he formed an intimacy with Valdesso and Peter Martyr, who had embraced some of the leading tenets of the Reformers, and were actively engaged in making proselytes. That from his conversations with them, or by the perusal of the writings of the Reformers which they put into his hands, his confidence in the truth of his own system was shaken, is highly probable. He did evidence of a change in his opinions, not then, however, give any public

but after some hesitation and resistance, suffered himself to be reinstated in his office as general of the Capuchins.

In the year following (1542) he was, at the earnest solicitation of the inhabitants, appointed to preach at Venice, during the season of Lent. In the sermons which, on this occasion, he delivered to crowded auditories, composed not merely of the common people, but including many of the nobility; it is stated that he introduced many things which appeared to some of his hearers to be at variance with the doctrine of the Roman Church. Fortunately for the preacher, the Inquisition was not yet established at Venice, where it was not admitted till after the Council of Trent. But the Pope's Nuncio having received intimation of the obnoxious words, summoned him to appear to render an explanation of his conduct. As Ochin had spoken in vague general terms, no specific accusation could be proved against him, and he easily succeeded in making his peace. A few days subsequently to this inter

and

66

view, the Nuncio committed to prison a professor of theology of the name of Julius, called, from the place of his nativity, Julius of Milan, who had declared in favour of the Reformation. Ochin was highly incensed at this treatment of his friend, and expressed his indignation in strong terms in his public discourse. "What course," he exclaimed, is left to us, Sirs? To what purpose, oh most excellent of cities, queen of the Adriatic! do we undergo so many labours and afflictions, if they who preach the truth to thee are placed under restraint, immured in prisons, and confined in chains and fetters? What other place, what freer field remains for truth? Would that the truth could be openly and freely proclaimed! How many blind, now excluded from the light, and trembling in darkness, would then be illuminated!" These offensive words were soon reported to the Nuncio, who immediately suspended Ochin from his office. The Senate, however, with whom Ochin was a great favour ite, interposed their powerful media tion, and prevailed upon the Nuncio to withdraw his interdict, which remained in force only three days. During the remainder of his term, Ochin, who was aware that the Nuncio kept a strict watch over his conduct, spoke with more caution, and escaped further animadversion.

As soon as Lent was concluded he went to Verona, where, as the head of the order, he assembled some young men who were destined for the office of preachers among the Capuchins, for the purpose of giving them some instructions to qualify them for their charge. With this view he delivered to them a course of Lectures on the Epistles of Paul, in which he took occasion to inculcate many things that were adverse to the doctrines of the Church. The Pope being apprised of this circumstance, and also of his proceedings at Venice, became highly exasperated against him, and ordered him to appear forthwith at Rome. His displeasure, however, was disguised, that Ochin might not be alarmed, and think it necessary to take precautionary measures to secure his safety. He immediately obeyed the summons, and proceeded as far as Bologna on his way to Rome. At Bologna he changed the direction of his route and

659

went to Florence. Here he found Peter Martyr, whom he immediately consulted on the state of his affairs. Their deliberations terminated in a resolution that they should both, with as little delay as possible, quit Italy for some Protestant state. Ochin ac cordingly took his departure instantly for Geneva, and in a few days afterwards Martyr went to Zurich. Ochin's sudden resolution not to proceed to Rome appears to have been occasioned by a report which reached him on the road, that his death had been determined upon, and that the management of his case had been entrusted to six Cardinals, who had instructions to proceed against him to the last extremity. This rumour derived great probability from a fact which he afterwards ascertained, that an armed force had been sent to Sienna and Florence to apprehend him, but that he had providentially escaped it by his sudden departure.*

The circumstances attending Ochin's flight from Italy have been somewhat differently related. It has been stated that while preaching before the Pope he openly accused him of pride, con trasting his pomp and state with the humble condition of Jesus when he entered Jerusalem; that after the termination of his discourse the Pope's high displeasure was intimated to him by a cardinal, who persuaded him instantly to depart. But this account is extremely improbable, and is supported by no good evidence. It has also been asserted, that in preaching on the subject of the Trinity, he stated at length the arguments against the doctrine, and then, under pretence that the time was elapsed, postponed the arguments on the other side to a future opportunity; but that immediately after quitting the church he left Italy, and escaped the Inquisition. But this account seems equally unfounded with the preceding, for there is not the slightest proof that Ochin entertained any scruples on the doctrine of the Trinity till long after he

of the year 1542. Whence it appears * Ochin quitted Italy in the autumn that he could not have been a member of the College of Vincenza at the time of its dispersion in 1546, as stated by Lubieniecius and others. The probability is, that he never belonged to it.

had quitted Italy. A Catholic historian ascribes Ochin's desertion of the Church of Rome to disappointed ambition. He affirms, that on the elevation of Paul the Third to the pontifical chair, when hats, mitres and crosses were distributed in great profusion, Ochin expected to have been made a Cardinal, or at least a Bishop; but that failing in this object, he turned against his Church and joined her enemies. There is, however, nothing but the assertion of the writer to support this statement, and it is satisfactorily confuted by what is known of Ochin's habits and character.

Ochin, in quitting Italy, seems to have been determined in his choice of Geneva for the place of his retreat, by its already containing many Italian exiles, who had formed themselves into a separate church, but were as yet destitute of a minister. He thought he might be able to officiate to them in this capacity; for at this time he observes that he had no objection to the discipline and laws of that state. Among the many gross calumnies by which it has been attempted to blacken the character of Ochin, it has been confidently asserted, that when he left Italy he took with him a young female whom for some time he kept as his concubine, and then married. The fact upon which this story is grounded is simply this, that he was accompanied into Switzerland by a male relation and his sister, who had relinquished Popery, and who afterwards attended him to Augsburg. ↑

The desertion of Ochin to the Reformers excited very general astonishment among the Catholics. Some of his former companions addressed to him letters of expostulation, warning him of his danger and entreating him to return. But of all his ancient friends, the Capuchins seem to have most deeply felt the stroke, and to have had most occasion to bewail his secession. The apostacy of the general drew upon the whole fraternity a suspicion of heresy, and caused a most rigid scrutiny to be instituted into their religious opinions. The Pope was in the highest degree incensed, and in the first ebullition of

* Lamy, ut supra, p. 232. + Bock, Hist. Antitrin. II. 497.

his anger resolved upon the suppres sion of the order; from which purpose he is said to have been diverted by the representation of Cardinal Severinus, that such a step would be doing too much honour to Ochin, and would only serve to raise him in the estimation of his new friends.

Soon after his settlement at Geneva, Ochin published three small picces, containing his reasons, and pleading his justification, for quitting the Church of Rome. These were in the form of Letters,-the first addressed to the magistrates of his native city, Sienna; + the second to his friend Claudio Tolomeo; and the third to Hieron. Mutio of Capo d'Istria.— About the same time he printed some sermons in the Italian language, for the use of his exiled countrymen. They made their appearance in five portions, which were published at several periods in the years 1543 and 1544. During his residence at Geneva he secured the friendship of Calvin, who on more than one occasion speaks of him in terms of high commendation and eulogy.

In 1545 Ochin went to Basle, where Castalio then resided, and after a short stay proceeded to Augsburg. Here he remained two years, preaching in Italian, with his accustomed popularity. His discourses were chiefly directed to the explication of Paul's Epistles, and formed the ground-work of two of his publications, which were printed in this city. The first was his Exposition of the Epistle to the Romans, which he drew up in Italian, and was afterwards translated into Latin for publication: the other was his Commentary on the Epistle to the Galatians, which was printed in German.

In 1547, the approach of the Emperor and his army obliged him to quit Augsburg, where he had been very hospitably entertained. He was apprehensive that the Emperor would use his authority to obtain possession of his person, and place him under

* La Guerre Séraphique, p. 204. which is extremely scarce, is now before The first edition of this little piece, me. It is intituled, Epistola di Bernardino Ochino, alli molto Magnifici Signori, li Signori di Balia della Citta di Siena. Geneva, 1543.