Now that we have declared these matters, it is plain what is the better, nay the best, way in which mankind may attain to do its proper work. And consequently we have seen the readiest means by which to arrive at the point, for which all our works are ordered, as their ultimate end; namely, the universal peace, which is to be assumed as the first principle for our deductions. As we said, this assumption was necessary, for it is as a sign-post to us, that into it we may resolve all that has to be proved, as into a most manifest truth. V.--As therefore we have already said, there are three doubts, and these doubts suggest three questions, concerning Temporal Monarchy, which in more common speech is called the Empire; and our purpose is, as we explained, to inquire concerning these questions in their given order, and starting from the first principle which we have just laid down. The first question, then, is whether Temporal Monarchy is necessary for the welfare of the world; and that it is necessary can, I think, be shown by the strongest and most manifest arguments; for nothing, either of reason or of authority, opposes me. Let us first take the authority of the Philosopher in his Politics.[158] There, on his venerable authority, it is said that where a number of things are arranged to attain an end, it behoves one of them to regulate or govern the others, and the others to submit. And it is not only the authority of his illustrious name which makes this worthy of belief, but also reason, instancing particulars. [Footnote 158: Arist. _Polit._ i. 5.]