Now it must be understood that the relative is to the relative as the relation to the relation. If, therefore, the Papacy and the Empire, seeing that they are relations of paramount superiority, have to be carried back to some higher point of superiority from which they, with the features which make them different,[306] branch off, the Pope and Emperor, being relative to one another, must be brought back to some one unity in which the higher point of superiority, without this characteristic difference, is found. And this will be either God, to whom all things unite in looking up, or something below God, which is higher in the scale of superiority, while differing from the simple and absolute superiority of God. Thus it is evident that the Pope and the Emperor, in so far as they are men, have to be brought under some one head; while, in so far as they are Pope and Emperor, they have to be brought under another head, and so far is clear, as regards the argument from reason. [Footnote 306: "_Cum differentialibus suis._"] XIII.--We have now stated and put on one side those erroneous reasonings on which they, who assert that the authority of the Roman Emperor depends on the Pope of Rome, do most chiefly rely. We have now to go back and show forth the truth in this third question, which we proposed in the beginning to examine. The truth will appear plainly enough if I start in my inquiry from the principle which I laid down, and then show that the authority of the Empire springs immediately from the head of all being, who is God. This truth will be made manifest, either if it be shown that the authority of the Empire does not spring from the authority of the Church; for there is no argument concerning any other authority. Or again, if it be shown by direct proof that the authority of the Empire springs immediately from God.