 God’s immensity and eternality are consistent with God’s unity. As Leibniz and Waterland noted, the identification of divine immensity with space endangers the simplicity of the divine being because space has parts, albeit not separable ones. The objection, though formidable, was not new; Bayle in the Dictionnaire (entry “Leucippus,” remark G) had chided the Newtonians for identifying space with divine immensity in order to solve the ontological problem created by the positing of an infinite space because it leads to the destruction of divine simplicity and to various absurdities. As a further point, Waterland suggests that since Clarke accepts that nothing with parts can be the subject of consciousness, God’s immensity also undermines divine intelligence and consciousness. Clarke offered two responses. Firstly, not everything extended has parts. Space is extended, but (as Newton had claimed) its “parts” cannot be moved, so they are not truly parts. Secondly, Clarke claimed parity between spatial and temporal extendedness: because the former is compatible with the simplicity of what “stretches” temporally, the latter is compatible with the simplicity of what stretches spatially. But the parity between space and time, were it to be granted, rather than showing that spatial extendedness is not detrimental to a thing’s simplicity because temporal extendedness is not, could be taken to show that the latter is detrimental to a thing’s simplicity because the former is.