rtal but her confessor, and that it was
impossible they should know it without his discovering the secret; that,
therefore it was time to give over going to confession, if priests made
this use of it, to discover the most secret thoughts intrusted to them;
and that, for the future, she would only make her confession to God.

From this spirited speech, and the great noise made in consequence of
the countess's situation, the inquisitors thought it most prudent to
dismiss both her and her husband, lest the people might be incensed, and
what she said might lessen the credit of confession. They were,
therefore, both discharged, but bound to appear whenever they should be
called upon.

Besides those already mentioned, such was the inveteracy of the Jesuits
against the Quietists, that within the space of a month upwards of two
hundred persons were put into the inquisition; and that method of
devotion which had passed in Italy as the most elevated to which mortals
could aspire, was deemed heretical, and the chief promoters of it
confined in a wretched dungeon.

In order, if possible, to extirpate Quietism, the inquisitors sent a
circular letter to cardinal Cibo, as the chief minister, to disperse it
through Italy. It was addressed to all prelates, informing them, that
whereas many schools and fraternities were established in several parts
of Italy, in which some persons, under a pretence of leading people into
the ways of the Spirit, and to the prayer of quietness, instilled into
them many abominable heresies, therefore a strict charge was given to
dissolve all those societies, and to oblige the spiritual guide to tread
in the known paths; and, in particular, to take care none of that sort
should be suffered to have the direction of the nunneries. Orders were
likewise given to proceed, in the way of justice, against those who
should be found guilty of these abominable errors.

After this a strict inquiry was made into all the nunneries in Rome;
when most of their directors and confessors were discovered to be
engaged in this new method. It was found that the Carmelites, the nuns
of the Conception, and those of several other convents, were wholly
given up to prayer and contemplation, and that, instead of their beads,
and the other devotions to saints, or images, they were much alone, and
often in the exercise of mental prayer; that when they were asked why
they had laid aside the use of their beads, and their ancient forms,