 The treatise proceeds very much in the spirit of chapter 3 of Book I of Buridan’s treatise: a putative definition of consequence is proposed, but then quickly a counterexample is found, namely something that should not count as a consequence and yet satisfies the criterion, or the other way round (Boh 1982,  307–310).[12]  But while Buridan rests his case after the third proposed definition, Pseudo-Scotus goes on, and formulates a counterexample to the definition that Buridan settles on: ‘God exists, hence this argument is invalid’. If this consequence is valid, then it has a necessary antecedent and a false consequent (since the consequent says that it is invalid). But then it is invalid. In sum, if it is valid, it is invalid; thus, by the consequentia mirabilis ((A → ~A) → ~A), it is invalid. But if it is invalid, it is necessarily so, since the premise is a necessary sentence; therefore, we have a consequence with a necessary consequent, thus satisfying the necessary truth-preservation criterion, but which is plainly invalid. This has been described as a “proto-version” of Curry’s  paradox.[13]