 If successful, Clarke’s argument a priori establishes all the metaphysical attributes of God (independence, eternality, immutability, infinitude, omnipresence) by examining the nature of necessity and positing the contingency of the world. To reach the personal and moral attributes of God, it is necessary to draw upon further features of the world and argue a posteriori (D 38, W 2.543). Clarke attempted a variety of arguments to establish that God is an agent (that is, that God is not only intelligent but has a will that is free in a libertarian sense). First, one real feature of the world is that there are intelligent beings in it. Intelligence, being a perfection, must exist to at least as great a degree in the cause as in the effect (an instance of Clarke’s applying a causal version of the principle of sufficient reason). So God must be intelligent (D38–39, W 4.543). Second, this intelligence can be established from the order and beauty of the world, so a teleological argument can reach this conclusion as well. Third, Clarke claimed that “intelligence without liberty … is really (in respect of any power, excellence, or perfection) no intelligence at all,” so therefore God must be an agent. Fourth, the person positing a God without freedom (Clarke specifically mentions Spinoza) is positing a contradiction and has failed to explain the source of activity in the world (D 46–47, W 4.548–549). Finally, the necessitarian (like Spinoza) is forced to deny a number of (to Clarke) obvious points, including that things could be different than they are, that there are final causes in the universe, and that there is a variety of finite things in the universe (Yenter 2014).