Therefore man had need of two guides for his life, as he had a twofold end in life; whereof one is the Supreme Pontiff, to lead mankind to eternal life, according to the things revealed to us; and the other is the Emperor, to guide mankind to happiness in this world, in accordance with the teaching of philosophy. And since none, or but a few only, and even they with sore difficulty, could arrive at this harbour of happiness, unless the waves and blandishments of human desires were set at rest, and the human race were free to live in peace and quiet, this therefore is the mark at which he who is to care for the world, and whom we call the Roman Prince, must most chiefly aim at: I mean, that in this little plot of earth[322] belonging to mortal men, life may pass in freedom and with peace. And since the order of this world follows the order of the heavens, as they run their course, it is necessary, to the end that the learning which brings liberty and peace may be duly applied by this guardian of the world in fitting season and place, that this power should be dispensed by Him who is ever present to behold the whole order of the heavens. And this is He who alone has preordained this, that by it in His providence He might bind all things together, each in their own order. [Footnote 322: Cf. _Parad._ xxii. 151. "_L'ajuola che ci fa tanto feroci._"] But if this is so, God alone elects, God alone confirms: for there is none higher than God. And hence there is the further conclusion, that neither those who now are, nor any others who may, in whatsoever way, have been called "Electors," ought to have that name; rather they are to be held as declarers and announcers of the providence of God. And, therefore, it is that they to whom is granted the privilege of announcing God's will sometimes fall into disagreement; because that, all of them or some of them have been blinded by their evil desires, and have not discerned the face of God's appointment.[323] [Footnote 323: _V._ Hallam, _Middle Ages_, c. v. Bryce, _Roman Empire_, c. xiv. Witte, _Præf._ p. xxxiv. xlv.] It is therefore clear that the authority of temporal Monarchy comes down, with no intermediate will, from the fountain of universal authority; and this fountain, one in its unity, flows through many channels out of the abundance of the goodness of God.