 Leibniz attacks Clarke’s position from multiple angles. Leibniz’s first letter accuses Newton of making an imperfect machine that requires tuning to keep it running, like a watch that requires winding, but this is unfitting a perfect God. In Newton’s world, miracles are required “in order to supply the Wants of Nature” (L1.4, W 4.588). Clarke responds that there is a disanalogy between the watch and the world. The watch requires winding because a human watchmaker can only compose parts and put them in motion, whereas God is both the creator and preserver of forces and powers. On the offensive, Clarke charges those who deny God’s constant involvement in the world to be allowing a mechanical world, a world of “Materialism and Fate,” where God is not needed at all (C1.4, W 4.590). In response, Leibniz makes the interesting objection that either Clarke is explaining natural things by the supernatural, which is absurd, or else God is a part of nature (specifically, the soul of the world) (L2.12, W 4.596; L4.110–11, W 4.666). Leibniz also charges that Clarke cannot explain the difference between natural and supernatural action. “But it is regular, (says the Author,) it is constant, and consequently natural. I answer; it cannot be regular, without being reasonable; nor natural, unless it can be explained by the Natures of creatures” (L5.121, W 4.668–669). Regularities require explanations, and to be natural these explanations must come from the natures of the creatures. The Clarkean picture, in which matter is completely passive, is incapable of explaining the regularities exhibited in the interaction of material bodies in terms of those bodies. Whereas Clarke saw this as the pinnacle of what natural philosophy contributes to natural theology, Leibniz saw it as a failure to exhibit a fully rational world suited to being created by a perfectly good God.