Some persons adhere to the Bible upon the plea that "it is safest to believe it, and unsafe to disbelieve it." But he who can believe an error or absurdity, or, rather, profess to believe it because he is afraid to disbelieve it, has not a soul big enough to be saved, and will be certain to miss it; or, if he could be saved, no man of sense would want to live in a heaven made up of such moral cowards and moral dwarfs. And, besides, the only way to make a safe thing of being saved on this ground, is to swallow all the two thousand systems of religion in the world,--six hundred Christian creeds, and fourteen hundred heathen traditions; and, to do this, a person must have a very capacious stomach. CHAPTER XLIV.--A PERSONAL GOD IMPOSSIBLE. Most of the Bibles, and nearly all the religious teachers of the world, have represented God as being a personal being, and, at the same time, an infinite spirit. But that is another of the "thousand and one" absurdities that have been taught and believed in the name of religion. A personal being must, in all cases, be an organized being. This is so self-evident as to need no argument; and that an organized being can not be an infinite being is almost equality self-evident. An organized being must be a finite being. The word "finite" is used to express the opposite of "infinite." To assume, therefore, that a finite being, or a being with a finite body, can also be infinite, is equivalent to assuming that a thing can be white and black, large and small, long and short, light and heavy, &c., at the same time; which is a self-evident absurdity. A personal being must be constituted of different parts, or members,--as a head, heart, body, feet, &c.; and, if such a being could be infinite, then each member must be infinite. But as it is self-evident that a being to be infinite must fill all space, and that nothing can be infinite unless it does occupy all space, it can be seen at once, that, if one member were infinite, it would occupy all space, which would preclude the possibility of another member being infinite. Thus we are completely swamped at the first step toward making a personal God infinite. Here let it be noted that the God of the Bible is represented as possessing all the members of the human body,--eyes (1 Pet. iii. 12), ears (Ibid.), nose (Isa. 65, 5), mouth (Isa. xiv. 23), feet (Rev. i. 15), arms (Isa. xxx. 30), hands (Exod. xiii. 3), fingers (Exod. viii. 19), head (Dan. vii. 9), heart (Isa. lxiii. 4), lips (Ps. xvii. 4), &c. Now, it is evidently impossible that such a being could be infinite. We may be told that these members are all to be taken in a spiritual sense. Granted, and the thing is equally impossible; for they must still be separate members. There could be no possible sense in applying all these terms to the whole being. They must apply to separate parts; and, the moment we use terms which imply the existence of more than one part, we concede the impossibility of such a God being