 Clarke profoundly influenced philosophers in the eighteenth century that had interests in the intersection of theology and philosophy, particularly on the freedom of the will and the relationship between God, space, and matter. Jonathan Edwards singled out Clarke as a major opponent in his Freedom of the Will, where Edwards runs together libertarianism with Arminian theology. That same libertarianism made Clarke popular among the German Pietists. Among them, Crusius is the most notable, both for his work and for his importance to Kant, and the Leibniz-Clarke correspondence is a likely source for Kant’s discussions of space and time. Voltaire (1752) declared, “Among these philosophers [the last generation of British philosophers], Clarke is perhaps altogether the clearest, the most profound, the most methodical, and the strongest of all those who have spoken of the Supreme Being.” Voltaire as a young man was particularly impressed with Clarke; later in life, he seems to have been less convinced by Clarke’s argument for the existence of God. In Emile, Rousseau refers to “the illustrious Clarke enlightening the world, proclaiming at last the Being of beings and the Dispenser of things,” but whether Rousseau was steadfastly sympathetic to Clarke’s system is in doubt (Attfield 2004, 433–434).