querist, he only replied, "Sir, I too have sometimes put into the lottery, but never after it was drawn." He bore like a true philosopher the pains of the gout and the infirmities of old age, which last, he said, " he regarded only as the slow operation of nature demolishing a mass of ruins." He had employed court favour so little to his own emolument, that he accumulated nothing in a long life. He died at Versailles in 1774, at the age of 80. Besides his professional honours, he was a member of the Academy of Sciences at Paris, and the Royal Societies of London and Lyons. The principal medical works of Quesnay are "Observations sur les Effets de la Saigneé," of which the 3d edition in 1750 is greatly augmented. In this work he maintains that the chief use of bleeding is in the spoliation of the blood, or depriving it of red globules, and that it has little effect in derivation, or in depletion of the vessels: "Essai de Physique sur l'Economie Animale," 1736-47, an ingenious work but full of hypotheses: it supports the ancient notion of the four principal humours: "Traité de la Gangrene," 1749; " Traité de la Suppuration," 1750; "Traité des Fièvres continues," 2 vols. 12mo., 1753; in all these pieces there is ingenuity and useful observation, but too great a propensity to theorising. His preface to the 1st vol. of "Memoirs of the Academy of Surgery" is much esteemed; and he also published some valuable papers in the memoirs themselves. Of his other writings are "Physiocratie, ou du Gouvernement le plus Avantageux au Genre humain," 8vo., 1768, a work singular both in style and matter; several" Opuscules" on the economic science, in which are some useful and some impracticable ideas; and some articles in the "Encyclopedie," relative to the same subject. Halleri Bibl. Anat. Eloy Dict. Nouv. Dict. Hist.-A. QUESNE, ABRAHAM DU, an eminent French naval commander, was the son of a distinguished captain in the French navy, descended from a noble family in Normandy. He was born in that province in 1610, and was brought up to the sea-service under his father, who gave him the command of a vessel when he was only seventeen. In 1637 he was present at the attack of the Isles of SainteMarguerite, and in the following year contributed greatly to the defeat of the Spaniards before Gattari. He was afterwards in various actions on the coast of Spain, among which was the battle of Cape de Gattes in 1643. In 1644 he went to serve in Sweden, where his father had before made himself known,

VOL. VIII.

and was promoted to the rank of vice-admiral of the Swedish fleet. In this station he had a command in a famous battle in which the Danes were entirely defeated, and his vessel was one that boarded and took the enemy's admiral ship. Being recalled to France in 1647, he commanded a squadron sent to the expedition against Naples. The French navy being in a low state on account of the minority of the King, he fitted out several ships at his own expence in 1650, with which he assisted in the reduction of Bourdeaux, which had revolted, and was aided by a Spanish fleet. For his services on this occasion the Queen-regent presented him with a domain in Brittany. In 1676 he had the glory of being opposed to the great De Ruyter. The Spanish and Dutch fleets had united to prevent the French from succouring the inhabitants of Messina, who had revolted from Spain. Du Quesne, commanding as vice-admiral under the Duke de Vivonne, engaged the Dutch unsupported by the Spaniards, for a whole day, and though the action was dubious, succeeded in entering the port of Messina. Some time afterwards he sailed from that port to relieve Augusta, which was besieged by the Spaniards; and falling in with the united squadrons, a fierce action ensued, chiefly between the Dutch and French, in which the victory was claimed by both parties; the Dutch, however, sustained the great loss of their celebrated commander De Ruyter, who received a shot that proved fatal some days after. Du Quesne obtained a more glorious and decided success in another engagement with the Spanish and Dutch fleets at Palermo, when by means of his fire-ships he destroyed twelve large ships of the enemy, and gave his sovereign the command of the Mediterranean. In 1682 he was sent with a fleet to awe the piratical states of Barbary, which had committed depredations on the French coasts; and in the following year he sailed to Algiers, and bombarded and cannonaded the town with such fury, as nearly to lay it in ruins. A change of wind, however, obliging him to retire, the Algerines sent out all their vessels, and renewed their ravages on the coast of Provence, at the same time repairing all their fortifications. In the next spring Du Quesne anchored before the city, and did not leave it till he had destroyed almost all the buildings, with the whole of the shipping and fortifications, the consequence of which was their being obliged humbly to sue for peace. He struck equal terror into the states of Tripoly and Tunis, which were likewise compelled to 3 H

purchase peace with France by submission. On these occasions, Du Quesne liberated a great number of Christian captives of all nations, whom he sent home without ransom. In 1684 he was employed to bombard Genoa, which had offended the haughty Lewis by some assistance to his enemies, and soon reduced it to terms of humiliation. The recompence due to these great services was impeded by his firm attachment to the reformed religion in which he was bred, and which the bigotry of Lewis regarded as criminal. He received, however, the royal gift of a fine estate, which was erected into a marquisate, and of course gave him that title; and on the repeal of the edict of Nantes, he was the only person exempted from its penalties. This eminent man, one of the chief boasts of the French navy, preserved an extrordinary degree of health and vigour, notwithstanding several wounds he had received, till his death at Paris in 1688, in the 78th year of his age. Moreri. Mod. Univers. Hist.-A.

QUESNE, HENRY DU, son of the preceding, born in 1652, entered the French navy in 1666, and served with distinction in various actions under his father. He was present at the bombardment of Algiers in 1683, and negotiated the peace with Tunis. At a time when the highest prospects in his profession lay before him, his attachment to the Protestant religion caused him, at the repeal of the edict of Nantes, to quit his country and the service. Still, however, retaining his patriotic feelings, he refused the offers that were made him to take a command in the navies of its enemies, and retired to Switzerland, where, with the permission of the King of France, he purchased the lordship of Aubonne. His virtue and reputation raised him to great credit with the Protestant powers, which he employed in engaging them to undertake the protection of his persecuted brethren; and through his means, 150 victims of intolerance procured their liberation from the gallies. In 1689 he obtained permission to fit out two vessels in order to settle a colony of Protestant refugees in the Mascarenhas isles, but learning that some French ships of war had sailed for that destination, he abandoned the project. In 1701 he sold his lordship of Aubonne to the state of Berne, and retired to Geneva, of which he was created a citizen. In that city he died in 1723, highly respected for his learning and piety. Henry du Quesne had a considerable share in the version of the New Testament published by the pastors of Geneva

QUESNEL, PASQUIER, a French priest or much celebrity in the modern annals of the Catholic church, was descended from an honourable family, and born at Paris in the year 1634. Having completed his course of divinity at the Sorbonne, with distinguished reputation, in 1657 he became a member of the congregation of the oratory, and two years aftewards received priest's orders. From this time he devoted himself with great diligence to the study of the sacred Scriptures, and of the fathers, and to the composition of pious treatises. So highly was he respected for his learning and merits, that, at the age of twenty-eight, he was appointed first director of the institution belonging to his order at Paris. The earliest of his productions was his "Moral Reflections upon the New Testament." At first the author's design extended no further than to an elucidation of the discourses and maxims of our Saviour, as delivered in the gospels, for the use of his younger brethren of the oratory. In this form the work was perused by the Marquis de Laigue, and some other pious persons, to whom it gave such satisfaction, that they persuaded the author to proceed in the same method in illustrating the entire text of the four evangelists. Having complied with their request, the Marquis recommended the performance so warmly to M. Felix Vialart, Bishop of Chalons on the Marne, that the prelate was induced to read it with great attention and care. The consequence was, that the Bishop not only thoroughly approved of it, but adopted it for the use of his diocese, recommending the perusal of it to the ecclesiastics and the faithful by a pastoral mandate. Upon this the "Reflections" were published at Paris, in the year 1671, by order of the Bishop, with the privilege and approbation of the doctors of the Sorbonne, and with the knowledge and consent of Archbishop Harlay. This work, at its first appearance, met with universal applause, and was patronized by all ranks of persons, till the Jesuits accused it of covertly propagat ing the principles of Jansenism. In the meantime Father Quesnel was employed in preparing for the press a new edition of "The Works of St. Leo," having access to an ancient manuscript of that Pontiff's writings, which for merly belonged to Cardinal Grimani, and had been presented to the library of the oratory. This edition, which was published at Paris in

1675, in 2 vols. 4to., contains not only a carefully revised and corrected state of the text, but numerous notes and dissertations which reflect great honour on the learning and discernment of the editor. Its value was also enhanced, in the judgment of his countrymen, by his introducing into it a bold and able defence of the sentiments of the Gallican church, in opposition to the pretensions of the court of Rome. This circumstance, as might be expected, gave great offence to the Papal government, and the edition was condemned in the following year at Rome, by a degree of the congregation of the Index.

The reputation which Father Quesnel had now obtained, however, could not preserve him from sharing in the troubles in which those members of the oratory were involved, who favoured the opinions of the celebrated Bishop of Ypres. The constancy, likewise, of his attachment to Father de Sainte-Marthe, general of the oratory in France, excited against him the ill-will of M. de Harlay, Archbishop of Paris, who had procured the exile of the gemeral, and, in the year 1681, employed the King's name to compel Father Quesnel to remove out of his diocese. Upon this he retired to Orleans, where he made some progress in a design which he had commenced at Paris, of illustrating the Acts of the Apostles and the Epistles of St. Paul, on the same plan with his work upon the Evangelists; but his labours were interrupted by a proceeding of his order which obliged him to withdraw from France. At a general assembly of this congregation, held at Paris in 1678, a formulary of doctrine had been drawn up, embracing several points of philosophy and divinity, in opposition to Jansenism and Cartesianism. This formulary was disapproved of by many of the French bishops; and M. Fonquet, Bishop of Agde, prohibited it from being put in force in the houses of the oratory within his diocese. It was, however, adopted by the majority in the general assembly of 1684, and directed to be signed by every member of the congregation, under the penalty of expulsion upon a refusal. Thus circumstanced, Father Quesnel and others, who could not in conscience subscribe to it without explanations, which were not admitted, found it necessary, from a regard to their personal safety, to withdraw privately from France into foreign countries. Our author took refuge in the Spanish Low-Countries, and joined M. Arnauld at Brussels, with whom he continued to associate till the death of that celebrated man, and after that event

was regarded as the leading person among the Jansenists. In this retreat he completed his "Moral Reflections" upon the Acts and the remaining books of the New Testament, which he published, for the first time, in the year 1687. Afterwards he revised and made additions to his former work on the Evangelists, and printed an uniform edition of the whole, in 1693 or 1694, in 4 vols. 8vo. In the year 1695, M. de Noailles, then Bishop of Chalons on the Marne, recommended the reading of this work, by a mandate which he directed to his clergy and people. In the life of this prelate, we have seen the use which the Jesuits made of this circumstance, after his promotion to the archiepiscopal see of Paris; but we there omitted to state, that the Archbishop, after engaging some able divines, and among them M. Bossuet, Bishop of Meaux, carefully to revise anew the "Moral Reflections," published an edition of the work at Paris, in 1699.

In the year 1703, while the Catholic world. was distracted by the disputes concerning the resolution of the famous Case of Conscience, the Jesuits availed themselves of their influence at the Court of Philip V. of Spain, to obtain an order for the arrest of Father Quesnel, and the other objectors to the formulary, who had sought an asylum in the Low-Countries. This order was conveyed to M. Humbert de Précipiano, Archbishop of Mechlin, who caused our author to be taken into custody, and confined in the prison belonging to the archiepiscopal palace at Brussels. From this situation he was unexpectedly delivered in less than four months, by the ingenuity of a Spanish gentleman in the employment of the Duke of Aremberg, who contrived to open a passage through the walls of the prison sufficiently large for his escape. After thus happily ob taining his liberty, he made the best of his way to Holland, where he published several pieces in vindication of himself and writings, from charges preferred against both before the ecclesiastical court of Mechlin, and the sentence of condemnation pronounced by the Archbishop. A short time before his arrival in Holland, his enemies had prevailed upon M. Foresta de Colongue, Bishop of Apt, to publish an ordnance of proscription against his "Moral Reflections;" and in the year 1704, he was charged with heresy and sedition, in two libels which were published by a Jesuit, who attempted to substantiate his accusations by passages selected from that work. Father Quesnel's defences of it, both against

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the proscription of the Bishop, and the accusations of his anonymous libeller, were conducted with great ability and spirit. The public were led to expect that satisfactory proofs of the author's heresy and sedition would be exhibited from his secret papers, and those committed to him by M. Arnauld, which were seized when he was arrested at Brussels. We may fairly conclude, however, that if the publication of those papers could have served the cause of his enemics, they would not have been withheld from the world. They appear to have been made use of only by Father le Tellier the Jesuit, who selected, or pretended to select, extracts from them, which, during several years, Madame de Maintenon was accustomed to read every evening to Lewis XIV. In the life of the Cardinal de Noailles, we have seen how that prelate incurred the resentment of Pope Clement XI., by suggesting a clause of explanation, with which alone his bull intended to terminate the disputes on the subject of the Case of Conscience, was received by the assembly of the French clergy in the year 1705. His resentment was expressed in two briefs, addressed by His Holiness to the clergy and to the King, during the following year. By the enemies of Quesnel this was thought a scasonable time to apply to the Pope for the condemnation of the "Moral Reflections," as a measure which would gratify his revenge on the Cardinal, who had stood forth the protector and patron of that performance. About 36 years had now elapsed, since the author's work had been favourably received, not only in France but in foreign countries. It had been translated into many languages, particularly Latin and English, and had undergone numerous impressions. Even in Rome it had warm admirers; and that the present Pontiff himself was of that number is shewn by an anecdote which Voltaire has related in the 2d vol. of his "Siécle de Louis XIV." He tells us that Renaudot, a very learned French abbé, who resided some time at Rome during the pontificate of Clement XI., going one day to visit that Pontiff, who was a patron of learned men, found him reading Quesnel's book. On the abbe's entering the room, His Holiness said, "This is an admirable performance! We have no person at Rome capable of writing in such a manner. I should be glad if I could engage the author of it to reside here." Yet notwithstanding this encomium, when the application of Quesnel's enemies afforded him an opportunity of mortifying Cardinal Noailles, and of

pleasing the Jesuits at the same time, the very same Pope was so inconsistent and shameless as to yield to their request. Accordingly, in the year 1708, he issued a decree which condemned the "Moral Reflections" in general, but without specifying any particular doctrines or propositions which merited such a sentence. During the following year, some bold and well written animadversions on this proceeding made their appearance, under the title of "Dialogues on the Decree of Rome against the New Testament of Chalons, accompanied with Moral Reflections;" which were attributed to Father Quesnel. This papal decree was not received in France, since it infringed on the privileges of the Gallican churches; but, without making mention of it, the bishops of Luçon, and of Rochelle and Gap, proscribed it in their respective dioceses, during the years 1710 and 1711. At length Lewis XIV., at the instigation of the Jesuits, and those French prelates who were in their interest, applied to the Pope for the condemnation of the obnoxious work by a formal bull, which should distinctly point out such propositions in it as were censurable in the judgment of the holy see. In consequence of this application, Clement XI. established a congregation of cardinals, prelates, and divines, to enter into a particular examination of the doctrines and maxims which Quesnel had advanced. That his work might not be condemned without any efforts on his part to vindicate it from the accusations of his enemies, our author wrote on this occasion two letters to the Pope, which were safely conveyed to Rome; but His Holiness did not deign to give any reply to them. State policy had already determined what measures he should adopt; and, after the sessions of the congregation were ended, he issued the celebrated bull Unigenitus, in September 1713, which pronounced an hundred and one propositions extracted from the "Moral Reflections" to be heretical, and condemned whatever had been written, or should afterwards be written, in defence of that work.

To the ecclesiastical historians of the time we refer our readers, for a particular account of the violent disputes and commotions excited by this bull in France. To what has been already stated on this subject in our life of Cardinal de Noailles, we have only to add in this place, that Father Quesnel's name is to be joined with those of the illustrious characters among his countrymen, who, both under the reign of Lewis XIV. and the regency of the Duke of Orleans, appealed from this tyrannical papal edict to a general council. He spent the last

years of his life at Amsterdam, where he formed some Jansenist churches, and published his apologetic and controversial pieces against the bull Unigenitus and its abettors. He died there in 1719, in the 86th year of his age. That he was a person of considerable learning, of great ingenuity, and of an elegant genius, needs no other evidence than what is abundantly furnished by his writings. From his contemporaries we also learn, that he was equally distinguished by the lustre of his piety, and the sanctity of his manners. Among his numerous productions, besides those already mentioned, are, "The Tradition of the Roman Church concerning the Predestination of holy Men and efficacious Grace," 1687, in 4 vols. 12mo., under the borrowed name of the Sieur Germain, doctor of divinity; "The Discipline of the Church, deduced from the New Testament, and some ancient Councils," 1689, in 2 vols. 4to.; "Christian Prayers, with the Practice of Piety," in 2 vols. 12mo.; "The Office of Jesus, with Reflections," 12mo.; "A Collection of Spiritual Letters, on various moral and pious Subjects," published after the author's death in 1721, in 3 vols. 12mo.; together with other doctrinal, moral, devotional, controversial, and miscellaneous treatises, of which a long list may be seen in Moreri. Nouv. Dict. Hist.-M.

QUESNOI, FRANCIS DU, also called FLAMAND, or THE FLEMING, an excellent sculptor, was born at Brussels in 1594. He learned his art under his father, who was a sculptor, and at an early age displayed so much ability, that the Archduke Albert gave him a pension and sent him to Italy. After the death of that Prince, he was patronised by the constable Colonna; and the celebrated Poussin residing with the constable at the same time, the two artists contracted an intimate friendship, and studied in concert. Quesnoi formed himself upon the taste of the ancients, and particularly excelled in making bas-reliefs and models in small size, representing Cupids and children, to which he gave singular grace and delicacy. Being reproached by the Italians as a mere artist in clay, wax, and ivory, and a modeller of children, he undertook a Saint Susanna in marble for the chapel of Loretto, and employed several years in perfecting it; for nothing short of the utmost perfection a work could receive would satisfy him. In this piece he happily imitated the genuine beauties of the antique. When the canopy of St. Peter's was finished, Pope Urban VIII. ordered four colossal statues to place in the niches. That of St. Andrew

was given to be executed by Quesnof; and although Bernini, jealous of a competitor, said he would only produce a great child, yet when the figure was completed, it entirely effaced his own performance. This artist, excellent as he was, by the length of time he took in polishing his works to the utmost degree of nicety, was rendered unable to raise himself above indigence; and was in a very low state of health and spirits when, in 1642, Lewis XIII. engaged him as his sculptor, and as the head of an intended school for that branch of art, at a liberal salary. He was somewhat revived by this change of fortune, and was preparing for a journey to France, when he sunk into a melancholy derangement. While he was in this state, a brother, with whom he had lived upon bad terms, was supposed to have given him poison, from the effects of which, or of a broken constitution, he died at Leghorn in 1646, aged 52. Quesnoi was of a mild disposition, polished in his manners, but reserved. His reputation is chiefly founded upon the exquisite softness he gave to marble, and the peculiar grace and beauty of his infantile groups, finished with perfect anatomical exactness. His works, though generally small, are highly valued by connoisseurs. D'Argenville Vies des Sculpt.-A.

QUETIF, JAMES, a learned French Dominican monk in the 17th century, was born at Paris, in the year 1618. He embraced the monastic profession among the preaching friars, or Dominicans, when he was about 17 years of age. Having completed his philosophical course at Paris, he was sent by his superiors to Bourdeaux, where he studied divinity, and received priest's orders in 1648. After exercising his talents during ten years, in different houses belonging to his community, he was recalled to his native city in 1652; where for a long time he had the care of the library at the Dominican convent in the street St. Honoré, which was considerably enlarged by his exertions. died in 1698, when he was in his 80th year, and highly respected for his great erudition, his extensive knowledge, and his virtues. He published a new edition of the "Summa Theologiæ” of Aquinas, in 3 vols. folio, with learned notes and several prefaces written by himself; and he rendered the same service to the work, entitled, "Concilii Tridentini Canones," 1666, 12mo. He was the editor of "The Spiritual and Ascetic Letters of Savonarola," translating such of them as were in the Italian language; and he published, with his own notes, "The Life of Savonarola," from the Latin of John

He