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None of his works did him more honour in his day, than that which he entitled “La cour sainte,” or “The holy court,” a moral work, illustrated by stories well known once to the readers of old folios in this country. It has been often reprinted and translated into Latin, Italian, Spanish, Portugueze, German, and English. He published several other books, both in Latin and French particularly, 1. “De Kloquentia sacra et humana,” 1619, 4to, which* was several times reprinted. It exhibits numerous examples of different styles in writing. 2. “Klectorum Symbolorum et Parabolarum historicarum Syntagmata,” 1618, 4to. 3. “Disputes sur les quatre livres des Hois, touchant l'Education des Princes,” fol. 4. “Tragedise Sacra,” 1620. 5. “Apologie pour les Religieux de la Compagnie de Jesus,” 1644, 8vo. 6. “La Vie neutre des Filles devotes,” &c. 1G44-. 7. “Symbolica ^gyptiorum Sapientia,” 1647, 4to; and some other works of devotion and controversy, of which his “Christian Diary” was printed in English, 1648, 12mo. There is a strange singularity related of father Caussin by one of his eulogists, which was, that he had a very extraordinary sympathy with the heavens, especially with the sun, which he called his star; and which had very remarkable effects both upon his body and mind, according as it was more or less distant, or as it shined bright or was covered with clouds. The effects of the sun upon him were not transient, but appeared constantly by the sparkling of his eyes, and the lively colour of his face, in which there was something that made a very strong impression upon Henry IV. of France. Caussin, when very young, attended father Gonteri, a famous preacher of his time, to court, and there that king observed him very attentively. He had never seen him before, nor heard of him; but as soon as he perceived him, he went to him, took him by the hand, and treated him with so much kindness, that Caussin was as much ashamed as the by-standers were astonished. But the king said, that he had distinguished this youth among the crowd, and expected that he would serve him and his family very faithfully. Then, turning to father Gonteri, he spoke with a loud voice, “Father, you have here an attendant, who, if I am not mistaken, will become in time one of the greatest ornaments in your society.”

, curate and canon of Loudun in France, famous for his intrigues and tragical end, was the son of a notary royal of Sable, and born at Bouvere near Sable, in the latter part of the fifteenth century, but we know not in what year. He was a man of reading and judgment, and a famous preacher; for which the rnonka of Loudun soon hated him, especially after he had urged the necessity of confessing sins to the parochial priests at Easter. He was a handsome man, of an agreeable conversation, neat in his dress, and cleanly in his person, which made him suspected of loving the fair sex, and of being beloved by them. In 1629, he was accused of having had a criminal conversation with some women in the very church of which he was curate on which the official condemned him to resign all his benefices, and to live in penance. He brought an appeal, this sentence being an encroachment upon the civil power; and, by a decree of the parliament of Paris, he was referred to the presidial of Poitiers, in which he was acquitted. Three years after> some Ursuline nuns of Loudun were thought, by the vulgar, to he possessed with the devil; and Grandier’s enemies, the capuchins of Loudun, charged him with being the author of the possession, that is, with witchcraft. They thought, however, that in order to make the charge succeed according to their wishes, it was very proper to strengthen themselves with the authority of cardinal Richlieu. For this purpose, they wrote to father Joseph, their fellowcapuchin, who had great credit with the cardinal, that Grandier was the author of the piece entitled “La Cordonnierre de Loudun,” or “The Woman Shoemaker of Loudon,' r a severe satire upon the cardinal’s person and family. This great minister, among many good qualities, harboured the most bitter resentment against the authors of libels against him; and father Joseph having persuaded him that Grandier was the author of” La Cordonniere de Loudun," he wrote immediately to De Laubardemont, counsellor of state, and his creature, to make a diligent inquiry into the affair of the nuns. De Laubardemont accordingly arrested Grandier in Dec. 1633; and, after he had thoroughly examined the affair, went to meet the cardinal, and to take proper measures with him. In July 1634, letters patent were drawn up and sealed, to try Grandier; and were directed to De Laubardemont, and to twelve judges chosen out of the courts in the neighbourhood of Loudun; all men of honour indeed, but very credulous, and on that account chosen by Grandier’s enemies. In Aug. 18, upon the evidence of Astaroth, the chief of possessing devils; of Easas, of Celsus, of Acaos, of Eudon, &c. that is to say, upon the evidence of the nuns, who asserted that they were possessed with those devils, the commissaries passed judgment, by which Grandier was declared well and duly attainted, and convicted of the crime of magic, witchcraft, and possession, which by his means happened on the bodies of some Ursuline nuns of Loudun, and of some other lay persons, mentioned in his trial; for which crimes he was sentenced to make the amende honor' able, and to be burnt alive with the magical covenants and characters which were in the register-office, as also with the ms. written by him against the celibacy of priests; and his ashes to be thrown up into the air. Grandier heard this dreadful sentence without any emotion; and, when he went to the place of execution, suffered his punishment with great firmness and courage, April 18, 1634.

, a famous preacher, and a cordelier, was a native of Paris, where he rose to the dignity of doctor in divinity. He was entrusted with honourable employments by Innocent VIII. and Charles VIII. of France, by Ferdinand of Arragon, &c. and is said to have served the latter prince, even at the expence of his master. He died at Toulouse June 13, 1502. His sermons, which remained in manuscript, are full of irreverent familiarities, and in the coarsest style of his times. His Latin sermons were printed at Paris, in seven parts, forming three volumes in 8vo; the publication commenced in 1711, and was continued to 1730. In one of his sermons for Lent, the words hem hem are written in the margin to mark the places where, according to the custom of those days, the preacher was to stop to cough. Niceron has given some amusing extracts from others of them, which, amidst all their quaintnesses, show him to have been a zealous reprover of the vices of thfe times, and never to have spared persons of rank, especially profligate churchmen. He even took liberties with Louis XI. of France to his face, and when one of the courtiers told him that the king had threatened to throw him into the river, “The king is my master,” said our hardy priest, “but you may tell him, that I shall get sooner to heaven by water, than he will with his post-horses.” Louis XI. was the first who established posting on the roads of France, and when this bon mot was repeated to him, he was wise enough to allow Maillard to preach what he would and where he would. The bon mot, by the way, appears in the “Navis Stultifera,” by Jodocus Badius, and was probably a current jest among the wits of the time.

, a learned divine, was born, according to Fuller, in Sussex, but more probably at Egerton, in Kent, in 1591, and was educated at Magdalen college, Oxford, on one of the exhibitions of John Baker, of Mayfield, in Sussex, esq. Wood informs us that having completed his degree of bachelor by determination, in 1613, he removed to Magdalen-hall, where he became a noted reader and tutor, took the degree of M. A. entered into orders, was made divinity reader of that house, became a famous preacher, a well-studied artist, a skilful linguist, a good orator, an expert mathematician, and an ornament to the society. “All which accomplishments,” he adds, “were knit together in a body of about thirtytwo years of age, which had it lived to the age of man, might have proved a prodigy of learning.” As he was a zealous Calvinist, he may be ranked among the puritans, but he was not a nonconformist. He died while on a visit to his tutor, Richard Capel, who was at this time minister of Eastington, in Gloucestershire, in the thirty-second year of his age, April 14, 1623. His works, all of which were separately printed after his death, were collected in 1 vol. fol. in 1635, and reprinted four or five times; but this volume does not include his Latin works, “De formarum origine;” “De Sensibus internis,” and “Enchiridion Oratorium,” Bishop Wilkins includes Pemble’s Sermons in the list of the best of his age.