reflections upon the words or sayings of Christ recorded in the gospels. In this form it was seen and admired by the Marquis D'Aigues, and by Loménie, a minister of state, who induced him to draw up similar reflections upon the whole of the four gospels. Thus arose his "Abrégé de la Morale de l'Evangile, ou pensées chrétiennes sur le texte des quatre Evangelistes, pour en rendre la lecture et la meditation plus facile à ceux qui commencent à s'y appliquer," Paris, 1671. Vialart, bishop of Chalons, recommended the book to all the faithful and all the clergy of his diocese, and it was printed in Chalons with the license of the archbishop of Paris; hence the work, when completed, went by the name of the New Testament of Chalons. This completion took place in 1687, when the whole work appeared in a uniform shape in two volumes. A Latin translation was brought out at Louvain in 1694. In the meantime Quesnel had published a work of a more erudite character, viz., a new edition of the works of Pope Leo the Great, founded upon the text of an ancient Venetian manuscript, and provided with notes, written in defence of the liberties of the Gallican church—S. Leonis Magni Papæ I. Opera omnia, nunc primum epistolis triginta tribusque de gratia Christi opusculis auctiora, secundum exactam annorum seriem accurate ordinata, appendicibus, dissertationibus, notis observationibusque illustrata. Accedunt S. Hilarii Arelatensis episcopi opuscula, vita, et apologia, 2 vols. 4to; Paris, 1575. This work gave great offence at Rome, and was condemned by a decree of the congregation of the Index in 1676. In 1681, through the influence of the Jesuits at court, he was required to leave Paris and withdrew to Orleans, where he was received with great distinction. Here he remained till 1685, when, on refusing to sign a declaration against Jansenism required from the Oratory by the court, he found it necessary to leave France and take refuge in Brussels. On the other hand men of the highest station in the church took part with him, including Noailles, who had succeeded Vialart as bishop of Chalons, and Bossuet; both of whom had a share in bringing out a carefully revised edition of his work on the New Testament in 1699, and the latter of whom wrote a defence of it, which appeared in 1710. But he found a formidable enemy in the archbishop of Malines, who complained that the peace and order of his diocese were disturbed by the presence and action of Quesnel in Brussels, and who procured a decree from the king of Spain for his imprisonment, which was carried into effect on the 30th May, 1703. He was soon enabled, however, by the help of friends to make his escape, when he fled to Amsterdam where he was kindly received by Codde, apostolical vicar of that city. Here his enemies could not reach him, and he spent the remainder of his life in personal safety. But they continued with great fury their persecution of his writings, especially of his New Testament, which found a continually growing number of readers. In 1708 the Jesuits procured a papal decree, in which it was condemned in the severest terms, which called forth in 1709 an anonymous defence of the work, ascribed to Quesnel himself, entitled "Entretiens sur le décret de Rome contre le Nouveau Testament de Chalons, accompagné de réflexions morales." The controversy went on with great violence for several years longer. Louis XIV. demanded from the pope a more formal judgment upon the work than the papal decree, specifying the doctrinal propositions contained in it which the church disallowed; and the pope nominated in 1712 a congregation of cardinals, prelates, and theologians to draw up such a judgment, which, when prepared, was published to the world in the famous bull Unigenitus, dated 8th September, 1713. The bull condemned no fewer than one hundred and one propositions contained, or alleged to be contained, in the work, and also all writings which either had been or might yet be published in its defence. The majority of the French bishops accepted the bull, but Noailles and several other bishops protested against it; and after the death of Louis XIV. it appeared that several universities and theological faculties which had submitted to the bull, had done so only under the compulsion of the crown. Quesnel, the innocent author of all this ecclesiastical turmoil, survived till 2nd December, 1719, when he died at Amsterdam. On the second day of his mortal sickness he received the sacraments of the Roman catholic church; and subscribed, in presence of two apostolical notaries, a confession in which he declared that it was his wish to die in the bosom of that church, as he had ever lived in it, and appealed to a future general council against the bull Unigenitus.—P. L.
QUESNOY, François du. See Fiammingo, Il.
QUEVEDO Y VILLEGAS, Francisco Gomez de, a Spanish writer, was born of good family in 1580, and took his degree in theology at the age of fifteen, at the university of Alcala. Soon after his return to Madrid an "affair of honour" compelled him to flee from the court, and he took refuge with the duke of Ossuna, then viceroy of Sicily, by whom he was employed in various confidential missions. In 1615, on Ossuna being transferred to Naples, Quevedo became his minister of finance, and discharged the duties of this office with great skill and fidelity. He likewise aided all the ambitious schemes of his patron, especially his plans for the destruction of the Venetian power, and it is almost certain that both were implicated in the Bedmar conspiracy, the object of which was to seize the city of Venice by treachery and destroy it. Quevedo, at least, was in the city in disguise at the time. On the accession of Philip IV. (1620) Ossuna was disgraced, and Quevedo, who shared in his fall, suffered an imprisonment of three years and a half on his own estate of Torre de Juan Abad, without any specific charge being made against him. Subsequently he was offered the post of secretary to the king, but he refused this and other offices, preferring to devote himself to literature. In 1634 he married a lady of high family, to whom he was tenderly attached; and her death a few months afterwards seems to have cast a gloom over the remainder of his life. In 1639 he came to Madrid; and in 1641, on an unfounded suspicion of being the author of some satirical verses, was seized and thrown into rigorous confinement in the convent of San Marcos de Leon. His health broke down, his property was confiscated or wasted, so that he was supported by charity. On the fall of the Count-duke Olivarez, who had been the originator of this persecution, he was set at liberty, and retired to his country-seat, where he died of disease contracted in prison, 8th September, 1647. Of Quevedo's writings probably not one tenth are extant, but those we possess range through all departments—from theology to gipsy ballads. His poems, published after his death (1648 and 1670), under the title of "Parnaso Español," are dedicated to the nine Muses, and their chief characteristic is a broad humour and classical satire. The volume of poems attributed by him to Francisco de la Torre, but probably his own, contains sonnets, odes, canciones, and eclogues of great merit. His dramas, unfortunately, are lost. His earlier prose works are theological, including treatises "On the Providence of God," "On a Holy Life," "On the Militant life of a Christian," &c. He will, however, be best remembered by his prose satires. The chief of these, "The history and life of the great sharper, Paul of Liguria," is too coarse to be amusing; "Fortune No Fool;" "Letters of the Knight of the Forceps," and many others, might be named. His "Visions," or "Suenos," is a collection of the most miscellaneous kind, with some vivid portraiture of the life around him, in that strange style, compounded of the ludicrous and the solemn, peculiar to him. The first collected edition of his works was published in 1649-64; there have been numerous translations of some of them into German, English, and French.—F. M. W.
QUICK, John, born at Plymouth in 1636, was educated at Oxford, where he took his M.A. in 1657. After this he returned to Devon, where he officiated as a minister, and then removed to Brixton, from which he was ejected in 1662 by the act of uniformity. In 1679 he was pastor of a congregation at Middleburg in Holland, but in 1681 returned to England, and continued to preach privately till the death of Charles II., and then he formed a congregation in St. Bartholomew's Close, London. He died in 1706. He published "The Young Man's claim to the Lord's Supper;" on "Marriage with a Deceased Wife's Sister;" and "Synodicon in Gallia Reformata," or Acts, &c., of the Reformed Churches in France. The last-named work is a collection apparently commenced in Holland, and comprising documents, &c., extending from the Reformation to the revocation of the edict of Nantes. Its value is acknowledged by the French protestant writers.—B. H. C.
QUIETUS, Q. Lusius, a Moorish chief who served in the Roman army at several times. In the war against the Dacians in 101, and also in the Parthian war, he greatly distinguished himself. He fought successfully against the Jews, and Trajan appointed him governor of Judea and consul suffectus about 116. On the death of Trajan he retired to Mauritania; but accused of conspiring against Hadrian, he was ordered to return to Rome, and while on his way he was put to death.—D. M.
