And it is clear that right affections ought to exist in a Monarch more than in any other man for this reason: the object of love is the more loved the nearer it is to him that loves; but men are nearer to a Monarch than they are to other princes; therefore it is by a Monarch that they are, or ought to be, most loved. The first proposition is manifest if the nature of activity and passivity are considered. The second is manifest because men are brought near to a Monarch in their totality,[175] but to other princes only partially; and it is only by means of the Monarch that men are brought near other princes at all. Thus the Monarch cares for all primarily and directly, whereas other princes only care for their subjects through the Monarch, and because their care for their subjects descends from the supreme care of the Monarch. [Footnote 175: "_Secundum totum._"] Again, a cause has the nature of a cause in proportion as it is more universal; for the lower cause is such only on account of the higher one, as appears from the Treatise on Causes.[176] And, in proportion as a cause is really a cause, it loves what it effects; for such love follows the cause by itself. Now Monarchy is the most universal cause of men living well, for other princes work only through the Monarch, as we have said; and it therefore follows that it is the Monarch who will most chiefly love the good of men. But that in practice the Monarch is most disposed to work Justice, who can doubt, except indeed a man who understands not the meaning of the word? for if he be really a Monarch he cannot have enemies. [Footnote 176: A compilation from the Arabians, or perhaps Aristotle or Proclus, which, under various names, passed for a work of Aristotle, and is ascribed by Albert the Great to a certain David the Jew. It is quoted in the twelfth century, and was commented on by Albert and Thomas Aquinas. _Vide_ Jourdain, _Recherches sur les traductions d'Aristote_ (1842), pp. 114, 184, 193, 195, 445; _Philosophie de S. Thomas_ (1858), i. 94.] The principle assumed being therefore sufficiently explained, the conclusion is certain, to wit, that a Monarch is necessary that the world may be ordered for the best. XII.--Again, the human race is ordered best when it is most free. This will be manifest if we see what is the principle of freedom. It must be understood that the first principle of our freedom is freedom of will, which many have in their mouth, but few indeed understand. For they come so far as to say that the freedom of the will means a free judgment concerning will. And this is true. But what is meant by the words is far from them: and they do just as our logicians do all day long with certain propositions which are set as examples in the books of logic, as that, "the three angles of a triangle are equal to two right angles."[177]