But if we are to receive these words of Christ and of Peter typically, they must not be explained as our adversaries explain them; but they must be referred to that sword of which Matthew writes: "Think not that I am come to send peace on the earth; I come not to send peace, but a sword. For I am come to set a man at variance against his father," &c. And this comes to pass not only in words, but also in fact. And therefore Luke speaks to Theophilus of all "that Jesus began both to do and to teach." It was a sword of that kind that Christ commanded them to buy; and Peter said that it was already doubly there. For they were ready both for words and for deeds, by which they should accomplish what Christ said that He had come to do by the sword. X.--Certain persons say further that the Emperor Constantine, having been cleansed from leprosy by the intercession of Sylvester, then the Supreme Pontiff, gave unto the Church the seat of Empire which was Rome, together with many other dignities belonging to the Empire.[294] Hence they argue that no man can take unto himself these dignities unless he receive them from the Church, whose they are said to be. From this it would rightly follow, that one authority depends on the other, as they maintain. [Footnote 294: On the Donation of Constantine, Witte refers to _Inf._ xxxviii. 94; xix. 115; _Purg._ xxxii. 124; _Parad._ xx. 35; _suprà_ ii. 12.] The arguments which seemed to have their roots in the Divine words, have been stated and disproved. It remains to state and disprove those which are grounded on Roman history and in the reason of mankind. The first of these is the one which we have mentioned, in which the syllogism runs as follows: No one has a right to those things which belong to the Church, unless he has them from the Church; and this we grant. The government of Rome belongs to the Church; therefore no one has a right to it unless it be given him by the Church. The minor premiss is proved by the facts concerning Constantine, which we have touched on.