 From (3) and in clarification of sobriety and piety in (4), Clarke argues the ideal (created) moral agent is one who acts within the scope of what God, with full authority and compatibly with reason, has commanded. For instance, we ought to preserve our own being because God has created us and sustains us and only God ought to remove us from the world (Heydt 2018, 135). Regarding (4), Clarke argues that duties toward others are governed by equity, which demands that one deal with other persons as one can reasonably expect others to deal with one (W 2.619), and by love, which demands that one further the well-being happiness of all persons (W 2.621). Duties towards oneself demand that one preserve one’s physical health, mental faculties, and spiritual well-being so as to be able to perform one’s duties (W 2.623). Clarke uses (5) as an opportunity to develop a series of interesting attacks on Hobbes’ account of political and moral obligation. Among his many criticisms, he argues that a social contract cannot be obligatory unless there were already an obligation to obey contracts; if a contract benefits the community then there are real benefits prior to the contract so the contract does not generate benefits and harms; it is a contradiction for everyone to have a right to the same thing in the state of nature; and if power is to be obeyed then an all-powerful devil should be obeyed, which is absurd (W 2.609–616, 631–638).