It afterwards had the title of "Thesaurus," and was repeatedly reprinted, and at last with such improvements as to make it a complete lexicon. There is one printed at Padua, as late as 1734, fol. The other most valued editions are the Aldine, 1570, 1576, and 1591, and that by Cellarius, at Francfort, 1613. Henry Stephens and Vemeret have spoken harshly of this work, but without much injury to its fame. Nizolius was an enthusiastic admirer of the purity and eloquence of the style of Tully; and it was to promote a taste for correct and elegant literature, that he compiled this "Ciceronian Treasury." By a na tural association, he extended his attachment to Cicero from his language to his philosophy, and maintained a strenuous contest in favour of Cicero, with several learned men. In the course of the dispute he wrote a treatise

De veris Principiis et vera Ratione Philosophandi,” in which he vehemently censured the followers of the Stagy rite, and particularly the scholastics, chiefly for the cor ruptions they had introduced into the Latin language, and the many ridiculous opinions which they held. Leibnitz was so struck with its solidity and elegance, that to exposé the obstinacy of those who were zealously attached to Aristotle, he gave a new edition of it, with critical notes of his own, 1670, in 4to.1

NOAILLES (LOUIS ANTONY DE), cardinal and archbishop of Paris, commander of the order of the Holy Ghost, proviseur of the house and society of the Sorbonne, and superior of that of Navarre, was the second son of Anne duke de Noailles, peer of France, and born May 27, 1651. In consequence of his birth, he became lord of Aubrachi commander of the order of the Holy Ghost, duke of St. Cloud, and peer of France. He was bred with great care, and his inclination leading him to the church, he took holy orders; and proceeding in the study of divinity, he performed his exercise for licentiate in that science with re putation, and was created D. D. of the Sorbonne, March 14, 1676. Three years afterwards the king gave him the bishopric of Cahors, whence he was translated to Chalons on the Marne, in 1680. He discharged the duties of both these dioceses with a distinguished vigilance, and a truly pastoral charity; so that, the archbishopric of Paris be coming vacant in 1695, by the death of Francis de Har

1 Tiraboschi, Stephens's Thesaurus.-Moreri.

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lay, his majesty chose the bishop of Chalons to fill that important see. Invested with this dignity, he applied himself wholly to the affairs of it, and made excellent rules for the reformation of the clergy.

As he considered that one principal branch of the episcopal province is to maintain sound doctrine, and to keep the flock committed to his care from being tainted with erroneous opinions, he vigorously opposed the growing errors of Quietism, which he bad before condemned at Chalons; and now made it his business to root out of the capital of France. He proceeded against them, not only by judicial sentences, but likewise by instructions in his pastoral charges. Among these he printed, in 1697, "A Pastoral Letter upon Christian Perfection, and the interior Life," against the illusions of those mystics. At the same time, he testified an equal zeal against the errors of Jansenism; and in order to preserve his flock from that infection, he drew up a pastoral letter upon the questions then agitated concerning predestination and grace, cautioning them on one hand against the errors which were condemned by the popes, and explaining to them at large what was the rule of faith in relation to mysteries, according to the principles of St. Austin, and the fathers who embraced his doctrine.

By another ordinance, in 1703, he likewise condemned the resolution of the "Case of Conscience," which had been signed by forty doctors of the Sorbonne, in favour of Jansenius, the same year, respecting the distinction between the fact and the right. These maintained, that the five propositions, though rightfully condemned by the decrees of the popes, yet were not in fact taught by Jansenius, as was declared in those decrees. In the same spirit of pastoral vigilance, he did not content himself with preserving the sacred depositum of faith inviolate among the full-confirmed Catholics, but made it his business also to instruct the new converts, by a letter addressed particularly to them. With the like care, when Mr. Simon, an author of great fame, published his French version of the "New Testament," with a paraphrase and notes, which were thought by our prelate of a bad tendency, he considered himself bound in duty to prohibit the reading of that book, in order to prevent the ill effects it might occasion by falling into the hands of the simple and unwary. In June 1700 he was created a cardinal, at the nomination of the French king, and assisted in the conclave held that year, in which

Clement XI. was elected pope; having, a little before, in the same year, sat president in an assembly of the clergy, where several propositions, concerning doctrine and manners, were condemned. He also presided afterwards in several of these general assemblies, both ordinary and extraordinary. In 1715, he was appointed president of the council of conscience at Rome, notwithstanding he had refused to accept the constitution Unigenitus.

This celebrated bull brought our cardinal into a great deal of trouble on this account. Pasquin Quesnel, one of the fathers of the oratory, publishing his New Testament, with moral reflections upon every verse, in 1694, our cardinal, then bishop of Chalons, gave it his approbation, and recommended it to his clergy and people in 1695; and, after his removal to Paris, procured a new edition, corrected, to be printed there in 1699. But as the book contained some doctrines in favour of Jansenism, the Jesuits took the alarm, and, after writing several pieces, charging the author with heresy and sedition, obtained, in 1708, a decree of pope Clement XI. condemning it in general. Although this decree could neither be received nor published in France, not being conformable to the usage of that kingdom, the book was condemned, without mentioning the decree, by some French bishops, at whose solicitation Lewis XIV. applied to his holiness to condemn it by a constitution in form, which was granted; and, in 1715, appeared the famous constitution "Unigenitus," condemning the "Moral Reflections," and 101 propositions extracted from the work. The pope also condemned all such writings as had been already published, or should hereafter be published in its defence. But the king's letters patent, for the publication of this bull, were not registered in the parliament without several modifications and restrictions, in pursuance of a declaration made by a great number of bishops, that they accepted it purely and simply, although at the same time they gave some explications of it in their pastoral instructions. Cardinal Noailles, and some other prelates, not thinking these explications sufficient, refused absolutely to accept it, till it should be explained by the pope in such a manner as to secure from all danger the doctrine, discipline, and liberty, of the schools, the episcopal rights, and the liberties of the Gallican church. The faculty of divines at the Sorbonne declared, that the decree which was made March 5, 1714,

for accepting the bull, was false. The four bishops also of Mirepoix, Senés, Montpelier, and Boulogne, appealed from it, March 4, 1717; and the same day the faculty of divines at Paris adhered to their appeal. This example was followed by several faculties of divines, monasteries, curates, priests, &c.; and cardinal de Noailles, having appealed, about the same time, with the four bishops, published his appeal in 1718. However, he retracted this appeal, and received the constitution some time before his death, which happened in his palace at Paris, May 4, 1729.

His corpse was interred, according to the direction of his last will, in the grand nave of the metropolitan church in that city, before the chapel of the Virgin Mary, where a monument of black marble was erected, with a Latin inscription to his memory: Some notion of the character of the cardinal de Noailles may be collected from the preceding circumstances: and we are farther told by his biographers, that his conduct through life discovered exemplary piety, and attention to the promotion of learning, good conduct, and regularity of the clergy; for which pose he zealously maintained ecclesiastical discipline. He was mild, affable, as easy to the poor as to the rich, and very charitable.'

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NOBLE (EUSTACHE DE), one of the most indefatigable writers of his time, was born in 1643, at Troyes, of a good family. He soon made himself known in the literary world by ingenious pasquinades, and other jeux d'esprit. He was once attorney-general to the parliament of Metz; but his bad conduct having involved him in difficulties, he was accused of drawing up false acts for his own advantage, confined at the Châtelet, and there sentenced to make amende honorable, and to be banished nine years. From this sentence he appealed, and being removed to the Conciergerie, became there the lover and advocate of Gabrielle Perreau, commonly called la belle Epiciere (the handsome grocer's wife), whom her husband had shut up in that prison for her irregular conduct, and wrote several memoirs and other pieces in her favour, which were much read. Le Noble finding means to get out of the Conciergerie, 1695, lived a long time concealed with this woman, who had escaped from a convent to which she had been transferred, and had three children by her; but, being re

1 Moreri.-Dict, Hist.

taken, was condemned, notwithstanding his eloquent speech to his judges, while at the bar, March 24, 1698. The sentence passed upon him was for forgery, and condemned him to make an amende seche, privately, in the hall of the Châtelet, and to be banished for nine years. He left his prison four days after, and obtained a repeal of the sentence of banishment the next year, on condition that he should exercise no judicial office. His mistress was tried in May following, and le Noble was charged, by her sentence, with the three children, who were declared bastards. He died at Paris, January 31, 1711, aged 68, so poor, that the alms-house, in the parish of St. Severin, was obliged to bury him. His works have been printed at Paris, 19 vols. 12mo. The principal are, "Dialogues sur les affaires du Tems." "Le Bouclier de la France, ou les Sentimens de Gerson et des Canonistes touchant les differends des Rois de France avec les Papes." A prose "Translation of the Psalms." "Relation de l'Etat de Gênes." "Hist. de l'Establissement de la République d'Hollande." This is little more than an extract from Grotius. He wrote also tales and fables; and romances, or historiettes, founded on facts; "L'Ecole du Monde," 4 vols. 12mo, consisting of twenty-four dialogues; and published a translation of the "Travels of Gemelli Carreri," Paris, 1727, 6 vols. 12mo.1

NOETUS, an heresiarch, who appeared in the third century, was a native of Smyrna, originally an obscure man, and of mean abilities. He affirmed, that the Supreme God, whom he called the Father, and considered as absolutely indivisible, united himself to the man Christ, whom he called the Son, and was born, and crucified with him. From this opinion, Noetus and his followers were distinguished by the title of Patripassians, i. e. persons who believed that the Supreme Father of the universe, and not any other divine person, had expiated the guilt of the human race. For these opinions he and his followers were expelled the church."

NOGAROLA (LEWIS), a learned Italian, was born at Verona, of a family that had produced several men of letters about the beginning of the sixteenth century. In early life he became introduced to John-Matthew Giberti, bishop of Verona, at whose house he had an opportunity of