THE ELECTION SERMON. The recent action of the Massachusetts Legislature in abolishing the annual sermon, preached at the opening of its sessions from the days of its first Governor, is perhaps a natural result of the fulsome laudation of the last Governor on the late recurrence of this historic occasion, and an emphatic declaration that the legislators repudiate the worshipful sentiments of that functionary's appointee. But the stately old custom had already passed out of the honorable regard of the unreverent and self-adequate legislator of to-day, and its superfluous veteranship found no champion to stay its ignominious passage from the stage of current statesmanship. Modern politicians have no time or taste for the initial worship and instruction, which had become to many but a careless pinch of frankincense, so to speak, on the altar of devout and patriotic association; and even the unquestioned churchmanship of the present chief magistrate did not suggest the doubtful potency of a veto. The custom passes away without the dignity of dirge or spoken lamentation; and the secularists, even, find it difficult to muster the suitable enthusiasm in scoring such an easy victory over one of the last perilous scraps of union between Church and State. We do not think that the custom had vital interest enough to make its defence a matter of strenuous effort, or to cause its disappearance to be seriously missed. It had been in many instances of late so belittled in appointment and in performance, so perverted to advertise a needy claimant or to compliment an obscure favorite of some managing politician, that its function had dwindled to small honor and doubtful use. Besides, the practice of granting public hearings on important topics of moral and social interest on which legislation is under discussion affords all public teachers who have anything important to say ample opportunity to bring their suggestions and appeals to the ear of the Legislature, an opportunity which should be largely availed. of for the overthrow of venal and professional lobbying, and the furtherance of just and wisely progressive legislation. A large proportion of every legislative body must be glad of every real contribution to the complete understanding of debated measures, and the well-furnished minister will find his stand-point and motive to command respect for every such contribution he is able to bring. More and more, it will come to be understood that the social and political interests of society are fundamentally connected with its moral and spiritual interests; and that the severance of its religious from its governmental mechanism is the inevitable but temporary result of mistaken and perverted ideals in both, preventing that essential service of human life in its largest and noblest unfolding which is the common end of both; and that all public institutions will harmonize and interact at length, in the larger comprehension of this common end, and a common spirit pervade, and perhaps a combined organism order them all, in the consenting union of the economies and purposes of all. However far away or visionary this prospect may be judged, it is certain that the religion that is to prevail more and more, in its larger emphasis upon life and the conditions of its right unfolding and exercise, will not lose interest in the social and moral questions that are involved in legislation and government; nor suffer the decay of official recognition to keep it from active concern and positive influence to the full measure of its real life, for the right shaping of law to restrain injustice and crime, and to protect, conserve, and stimulate the nobler and more ideal interests of society. In the growing sense that religion is the spirit and order of all true life, and supremely concerned to interpret and serve the life of humanity, it will be more and more made clear that there can be no separation that is more than formal and functional between Church and State. But we wish that our legislators, before hastening to obliterate a venerable historic usage, had thought it worth while to rescue it from the slight regard into which it had been suffered to fall, by developing its possibilities. There are questions of grave moment always, connected with the legislation that is proposed or that is desirable, which the great body of those to whom its decision is committed cannot in the nature of things have thoroughly examined, and concerning which they must be desirous, one would say, to hear the discussion and judgment of an expert. If no clergyman could be found whose word would command respect, certainly there are judges, educators, economists, students of social science and public health, masters in the administration of charity, and captains of industry, whose luminous statement and appeal in their several departments would help to clear away the fog from some impending measure for the average legislator; and one of the dreary days of waiting at the opening of each session might profitably be dedicated to such initiatory studies, if the need of any more distinctly religious instruction and consecration be considered outgrown. HUNGARIAN UNITARIAN HYMNS. VERSIFIED FROM THE LITERAL TRANSLATION OF PROF. JOHN KOVACS The late visit of Prof. Kovács to this country, and the accounts given within the last few years by several of our own ministers of their experiences among the Unitarian churches and people of Hungary, the delightful hospitality they enjoyed, and the interesting and impressive religious occasions they were privileged to attend, have greatly extended and deepened the sense of fellowship with these oldest confessors of our ecclesiastical name, and quickened our interest in their religious history and methods. They represent the only population, except that of Eastern Massachusetts, among whom the Unitarian name was ever a generally honored and prevailing name, and the only one where Unitarianism was ever any thing like a State Church. The short period of its ascendency in Transylvania in the last half of the sixteenth century is marked by the conjunction of eminent names; Faustus Socinus, the Unitarian propagandist and apostle; Blandrata, the eminent physician and agitator, who later returned to the Catholic Church; and Francis David, the first Unitarian bishop, who died in prison for his boldness in defending humanitarian opinions. Several of the Transylvanian princes were also Unitarians; and the Protestantism of that country was mainly of the Unitarian type, till both were subjected to persecution and interdict by the succeeding house of Hapsburg. The hymns of that first Unitarian age in Hungary have a simplicity and reality of piety that may be deemed characteristic of the rational and practical faith which produced them, and, while lacking the intensity, grandeur, and martial ring of the best of Luther's hymns, are disfigured by little of the baldness and savage harshness of conception which belong to the lyrical compositions of the great reformer and his followers. Prof. Kovács translated literally several of these hymns; and it was among the last literary tasks of the lamented Unitarian scholar and poet, Rev. Charles T. Brooks, at the request of Mr. Kovács, to put these translations into English verse. The faithfulness with which Mr. Brooks has rendered the thoughts and even the figures and turns of expression in the originals, the transparency of his style and easy mastery of the peculiar difficulties of his task, help us at once to see the characteristic qualities of the Magyar hymns, and show the simple and felicitous diction which mirror the sincere and beautiful spirit underlying all the translator's literary work. We have thought these hymns worth preserving on his account, as well as for their historic and denominational associations; and, while there are passages that the translator has not attempted to redeem from commonplace homeliness, there are many others that have a quiet strength and beauty which should cause them to be selected for future volumes of devotional poetry, and perhaps for enriching the songs of the sanctuary. I. THE POWER OF GOD'S HOLY WORD. [The Hymn of King John II., the first Unitarian prince of Transylvania.] Therefore, Lord God, thus speakest thou: And turn aside the threatened ill. My holy name and word will I Not suffer on the earth to die; But in my holy house I will- That to my saints it may impart God's word is holy, precious, pure; Strong in the might of God's own power, Thou art, Lord God, the confidence, O gracious God, confound our foes, Now, therefore, we desire to pay |