I say, then, that if the Roman empire did not exist by right, Christ in being born presupposed and sanctioned an unjust thing. But the consequent is false; therefore the contradictory of the antecedent is true; for it is always true of contradictory propositions, that if one is false the other is true. It is not needful to prove the falsity of the consequent to a true believer: for, if he be faithful, he will grant it to be false; and if he be not faithful, then this reasoning is not for him. I prove the consequence thus: wherever a man of his own free choice carries out a public order, he countenances and persuades by his act the justice of that order; and seeing that acts are more forcible to persuade than words (as Aristotle holds in the tenth book of his _Ethics_),[273] therefore by this he persuades us more than if it were merely an approval in words. But Christ, as Luke who writes His story, says, willed to be born of the Virgin Mary under an edict of Roman authority, so that in that unexampled census of mankind, the Son of God, made man, might be counted as man: and this was to carry out that edict. Perhaps it is even more religious to suppose that it was of God that the decree issued through Cæsar, so that He who had been such long years expected among men should Himself enroll himself with mortal man. [Footnote 273: _Eth._ x. 1.] Therefore Christ, by His action, enforced the justice of the edict of Augustus, who then wielded the Roman power. And since to issue a just edict implies jurisdiction, it necessarily follows that He who showed that He thought an edict just, must also have showed that He thought the jurisdiction under which it was issued just; but unless it existed by right it were unjust. And it must be noted that the force of the argument taken to destroy the consequent, though the argument partly holds from its form, shows its force in the second figure, if it be reduced as a syllogism, just as the argument based on the assumption of the antecedent is in the first figure. The reduction is made thus: all that is unjust is persuaded to men unjustly; Christ did not persuade us unjustly; therefore He did not persuade us to do unjust things. From the assumption of the antecedent thus: all injustice is persuaded to men unjustly: Christ persuaded a certain injustice to man, therefore He persuaded unjustly.