or two but an infinity of happy lives. However feeble the probability of the proofs may be, provided that it be not infinitely small, it is clear that the advantage of those who conform to the prescribed thing is infinite since it is the product of this probability and an infinite good; one ought not to hesitate then to procure for oneself this advantage.
This argument is based upon the infinite number of happy lives promised in the name of the Divinity by the witnesses; it is necessary then to prescribe them, precisely because they exaggerate their promises beyond all limits, a consequence which is repugnant to good sense. Also calculus teaches us that this exaggeration itself enfeebles the probability of their testimony to the point of rendering it infinitely small or zero. Indeed this case is similar to that of a witness who should announce the drawing of the highest number from an urn filled with a great number of numbers, one of which has been drawn and who would have a great interest in announcing the drawing of this number. One has already seen how much this interest enfeebles his testimony. In evaluating only at 12 the probability that if the witness deceives he will choose the largest number, calculus gives the probability of his announcement as smaller than a fraction whose numerator is unity and whose denominator is unity plus the half of the product of the number of the numbers by the probability of falsehood considered à priori or independently of the announcement. In order to compare this case to that of the argument of Pascal it is sufficient to represent by the numbers in the urn all the possible numbers of happy lives which the number
