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 insinuate without daring explicitly to enfold. I must point out, however, that a curious assumption is involved. To say that eternal happiness depends on the existence of God is intelligible; but that is not the same as to say that it must depend on my belief in the existence of God. There is a chance that certain conduct may have disastrous consequences. It is just possible, however improbable, that this bit of bread may be poisoned: that is a conclusive reason for not eating it, however infinitesimal the chance may be, if I have another bit of bread which is altogether beyond suspicion. In such cases—and they are illustrated everywhere in life, since we must everywhere be guided by probability—a small chance may be as unequivocal a reason for conduct as a complete certainty. Needlessly to encounter even the smallest risk of a terrible catastrophe is of course unreasonable. But though this is a sufficient ground for conduct, it is no ground at all for belief. Because there is just a chance of the catastrophe, I must avoid the chance: well and good; but must I therefore believe the chance to be a certainty? That is clearly contradictory, and, indeed, the proper inference is the very reverse. To act as if a thing existed is often necessary, though its existence be highly