one who desires to use the ruling of the Lord Chief Justice to suppress the Bible may see what certainty of success awaits him if justice be done. I shall not trouble about simple coarseness, such as Gen. iv. 1, 17, 25; Gen. vi. 4; or Matt. i. 18-20, 25. If mere coarseness of expression were to be noted, my task would be endless. But let the intending prosecutor read the following passages. A little boy of 8 or 10 would scarcely be improved by reading Gen. ix. 20-25; the drunkenness, indecency, and swearing in these six verses is surely calculated to corrupt the boy's mind. The teaching of Gen. xvi. 1-5 is scarcely elevating for the "common people," seeing the example set by the "friend of God." Gen. xvii. 10-14 and 23-27 is very coarse. Would Gen. xix. 4-9 improve a young maiden, or would it not suggest the most impure thoughts, verse 5 dealing with an idea that should surely never be put into a girl's mind? The same chapter, 30-38, is revolting; and Deut. ii. 9 and 19 implies God's approval of the unnatural crime. The ignorance of physiology which is thought best for girls would receive a shock, when in reading the Bible straight through, the day's portion comprised Gen. xxv., 21-26. Gen. xxvi., 8 is not nice, nor is Gen. xxix., 21-35, and Gen. xxx. The story of Dinah, Gen. xxxiv.; of Reuben, Gen. xxxv., 22; of Onan, Gen. xxxviii., 8-10; of Judah and Tamar, xxxviii., 13-26; of the birth of Tamar's children, xxxviii., 27-30, are all revolting in their foulness of phraseology. Why the Bible should be allowed to tell the story of Onan seems very strange, and the "righteousness" of Tamar (v. 26) wins approval. Is this thought purifying teaching for the "common people"? The story of Joseph and Potiphar's wife, Gen. xxxix., 7-18, I have heard read in church to the manifest discomfort of some of the congregation, and the amusement of others, while Joseph flying from temptation and leaving his garment with Potiphar's wife is a picture often seen in Sunday schools. Thus twelve out of the fifty chapters of Genesis are undeniably obscene, and if there is any justice in England, Genesis ought to be suppressed. We pass to Exodus. Ex. i., 15-19 is surely indecent. I am not dealing with immoral teaching, or God's blessing on the falsehood of the midwives (20, 21) would need comment. Ex. iv., 24-26, is very coarse; so also Ex. xxii., 16, 17, 19. Leviticus is coarse throughout, but is especially so in chaps. v., 3; xii.; xv.; xviii., 6-23; xx., 10-21; xxii., 3-5. The trial of jealousy is most revolting in Numb. v., 12-29.
