and policy of England, now became current entertain ment for the more influential part of the people. Honours of nobility were lavished on Ecclesiastics; the Jesuits, and the monastic Orders in general, resumed full possession of their temporalities; the officers of the Inquisition were reinstated and provided with salaries; and every detail of civil government was adjusted to the wishes of the Clergy. For example: those apothecaries who had been licensed during the time of the Constitution, were required to give up their licenses, and to take others, by which they were allowed to exercise their calling, on condition of defending the immaculate conception of the Virgin Mary our Lady; and the police were absolutely forbidden to allow the introduction, by sea or land, of any book in any language, without express license from the King himself, or an I order from his Council.

It does not consist with our design to describe the re-action of Popery in detail; but the following account of a death, suffered entirely on account of religion, must not be omitted. It took place in the year 1826, and was noticed in the French newspapers at the time. The following relation was written in Spanish by an eye-witness, and has been fully verified by inquiries. made on the spot :

"On the outskirts of the city of Valencia there is a village, named Busafa. In this village was a schoolmaster, who, although born a Spaniard, professed in private life the religion of the Quakers. He was accused at the Tribunal of the Faith, and imprisoned in the city, in the prisons (so called) of St. Narcissus. The patience and meekness of this poor Quaker excited the admiration of the Alcalde and jailors. Some fellow-prisoners of the worst description, who were used to put his patience to the test, one day threw a cricket-ball with violence at his face, which inflicted a wound on his cheek; but this Spanish Quaker calmly

picked up the ball, and with the most perfect mildness put it into the hand of the person who had thrown it. When clothing or food was distributed among the prisoners, he invariably sought out some other prisoner who appeared more necessitous than himself, to whom he might impart a portion of what had fallen to him. The Lords of the Tribunal of the Faith endeavoured to induce him to make a solemn recantation of his belief as a Quaker; but he said that he could not do any thing against his conscience, nor could he lie to God. They condemned him to be hanged; and he was transferred to the condemned cell, and resigned himself fully to the will of God. On the 31st of July he was taken from the prison to the scaffold, displaying the most perfect serenity. The crosses were removed from the scaffold. He was not clothed in the black dress usually put on culprits when brought out to execution, but appeared in a brown jacket and pantaloons. With a serious countenance and unfaltering mien he ascended the scaffold, conducted by Father Felix, a barefooted Carmelite Friar, exhorting him to change his views; but the condemned victim replied in these words, which were almost all he uttered from the time of his entering the condemned cell: 'Shall one who has endeavoured to observe God's commandments be condemned?' When the rope was adjusted, he desired the hangman to wait for a moment; and, raising his eyes toward heaven, he prayed. In three minutes he ceased to live. This fact occurred but a few years ago, and was witnessed by all the inhabitants of Valencia. The hangman who executed the sentence, the Friar who attended him, and his fellow-prisoners, are yet alive; and there is no one but knows that he was an honest man, and speaks of him as the Quaker schoolmaster who gave good instruction to the children, and who was condemned to be hanged because he was a Quaker."

A writer to the Courrier Français, quoted in the "Gentleman's Magazine," for December, 1826, describes an auto de fé as having taken place shortly after this at Valencia, at which a Jew was burnt to death, and gives the name of the schoolmaster as Rissole the orthography is not Spanish; but, perhaps, may be Valencian. The author has not read nor heard elsewhere of the murder of the Jew; but as it was but a Jew, the circumstance might not make a very deep impression on the Valencians then; for even now they are far behind the inhabitants of many other parts of the Peninsula in the standard of feeling on such subjects.

How many similar transactions may have been concealed under the obscurity of those days, it is impossible to conjecture. The Bible had been sent into Spain, as we have already seen, and it could not be read without effect. Hence those efforts to discredit Christianity as taught and exemplified in Protestant countries; and hence, also, an unguarded avowal of the University of Cervera, a few months after these martyrdoms had taken place: Lejos de nosotros sea la peligrosa novedad de discurrir : "Far from us be the dangerous novelty of investigating an opinion."

As for the French, no one believed that their only design was to suppress the Constitution, and humour the liking of Ferdinand. It was thought, that their ulterior object was to obtain the sovereignty of the country, or, at least, an undue power over it; and this impression contributed to the overthrow of Papal domination, inasmuch as the people saw combined against them their own absolute, or, as it was sometimes said, "absolutely absolute Monarch," the despotic Governments of continental Europe, the Court of Rome, and the majority of the national Clergy. For ten years longer, Spanish emigrants were schooled in foreign countries, and especially in England, and,

together with lovers of their country yet at home, brooded in sorrow over their condition, and laboured with unceasing perseverance to cast off the bondage of spiritual and civil tyranny. A new era commenced, in which the Wesleyan-Methodist Mission in Gibraltar also began to exert some influence, and attain some extension into Spain itself. .Closing, therefore, this first part of our work, we proceed to those more encouraging events which begin to give interest to the Missionary history of this part of continental Europe. And as the relator will appear in the following narrative as a humble actor, in some of the more familiar passages, he will employ the first personal pronoun when speaking of himself.

PART II.

CHAPTER I.

Appointment of the Author to Gibraltar-First School for Natives -Permanent Establishment of Schools-First-fruits-Papists' Attempt to oppose by Violence-They then establish a School-Character of its first Masters-Our Schools described-Formation of a Spanish Methodist Society-Class and Prayer Meetings.

I LANDED at Gibraltar, in February, 1832, being appointed by the Committee of the Wesleyan-Methodist Missionary Society to take charge of the station. A good work was going forward in the small English congregation, under the superintendence of my respected predecessor; but the Mission among the native inhabitants had to be all but begun, and an entirely new system of Missionary effort organized and followed up.

A short time sufficed to acquire such a command of the Spanish language as to hold conversation, and even to preach in an imperfect manner; and after a few months, the drudgery had past, the lips obeyed the impulse of the heart as well as the dictation of the head, and ministerial duties became pleasant. Our first place of assemblage was in a private house, in concession to the fear entertained by my English friends, that it would not be practicable to assemble Spaniards" in a place of public worship; but after a few weeks our native congregation met in the chapel, on the Sunday morning, before the English service, and after it in the evening.

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About a month after our arrival, a poor woman in