_Religious Slang_, strange as the compound may appear, exists with other descriptions of vulgar speech at the present day. _Punch_, a short time since, in one of those half-humorous, half-serious articles in which he is so fond of lecturing any national abuse or popular folly, remarked that Slang had “long since penetrated into the Forum, and now we meet it in the Senate, _and even the Pulpit itself is no longer free from its intrusion_.” I would not, for one moment, wish to infer that the practice is general. On the contrary, and in justice to the clergy, it must be said that the principal disseminators of pure English throughout the country are the ministers of our Established Church. Yet it cannot be denied but that a great deal of Slang phraseology and disagreeable vulgarism have gradually crept into the very pulpits which should give forth as pure speech as doctrine. Dean Conybeare, in his able _Essay on Church Parties_,[49] has noticed this wretched addition to our pulpit speech. As stated in his Essay, the practice appears to confine itself mainly to the exaggerated forms of the High and Low Church—the Tractarians and the “Recordites.”[50] By way of illustration, the Dean cites the evening parties, or social meetings, common amongst the wealthier lay members of the Recordite (exaggerated Evangelical) Churches, where the principal topics discussed—one or more favourite clergymen being present in a quasi-official manner—are “the merits and demerits of different preachers, the approaching restoration of the Jews, the date of the Millennium, the progress of the ‘Tractarian heresy,’ and the anticipated ‘perversion’ of High Church neighbours.” These subjects are canvassed in a dialect differing considerably from common English. The words FAITHFUL, TAINTED, ACCEPTABLE, DECIDED, LEGAL, and many others, are used in a technical sense. We hear that Mr. A. has been more OWNED than Mr. B; and that Mr. C. has more SEALS[51] than Mr. D. Again, the word GRACIOUS is invested with a meaning as extensive as that attached by young ladies to _nice_. Thus, we hear of a “GRACIOUS sermon,” a “GRACIOUS meeting,” a “GRACIOUS child,” and even a “GRACIOUS whipping.” The word DARK has also a new and peculiar usage. It is applied to every person, book, or place, not impregnated with Recordite principles. We once were witnesses of a ludicrous misunderstanding resulting from this phraseology. “What did you mean (said A. to B.) by telling me that —— was such a very DARK village? I rode over there to day, and found the street particularly broad and cheerful, and there is not a tree in the place.” “_The Gospel is not preached there_,” was B.’s laconic reply. The conclusion of one of these singular evening parties is generally marked by an “_exposition_”—an unseasonable sermon of nearly one hour’s duration, circumscribed by no text, and delivered from the table by one of the clerical visitors with a view to “improve the occasion.” In