reference
to their work of art in his discourses. In a word, the seed was sown;
and but a little while elapsed ere the plant sprang up and bore fruit.

The constitution of the University of Prague so far resembled that of
our Scottish universities, that in it were recognised those differences
of nations, with which the students of Glasgow and Aberdeen are
familiar; there being, however, this difference in the arrangements of
the two seminaries: that, whereas the nations in Glasgow find their
boundaries on the Forth and the Clyde, two native rivers, those of
Prague took a much more extended range. There were, first, the
Bohemians, under which head were comprised all natives of Bohemia, of
Moravia, of Hungary, and Slavonia. There were, second, the Bavarians,
including Bavarians Proper, Austrians, Franconians, and Suabians. There
were, third, the Saxons: that is, Saxons, Danes, and Swedes. And, last
of all, the Poles, or Poles, Russians, and Lithuanians. If students
came from other lands, they were not rejected; but under one or other
of these heads they must needs be ranged. With an excess of liberality
which sometimes overshoots its mark, Charles had given to these several
nations an equality of influence in the management of the affairs of
the university; and the consequence was, that, as far as the decisions
of that learned body might control it, public opinion in Bohemia, was
guided not by native scholars, but by foreigners. In the religious
controversy which now agitated the minds of men it was impossible that
the university should stand neuter. The nations met,--Bohemia declared
for the Wickliffites, Bavaria, Saxony, and Poland against them; and
numbers, of course, prevailed. But the triumph of Popery was
short-lived, even in the university. Huss exerted himself with such
vigour, that the foreigners were deprived of their preponderancy, and
the Carolinum, under his guidance, became henceforth the great bulwark
of the Reformed opinions.

While ardently combating the errors to which she gave countenance, it
does not appear that, either now or afterwards, Huss entertained a
wish--far less a desire--to break off from the communion of the holy
Catholic Church. Both he and his fellow-labourers were quite as much in
earnest as any of those by whom the work of the Reformation came, in
after-years, to be perfected. Yet were they influenced throughout by
principles more settled than belonged to some, and by a genuine and
r