 God is not identical to space or time; although necessary, they depend for their existence upon God. Clarke’s earliest reported philosophical idea, years before he read Newton, is that God cannot destroy space (Whiston 1730, 22–23). A common worry about absolute space in the eighteenth century was that if space is infinite, necessary, and indestructible then either God is not the only infinite, necessary, and independent being or God is identical to space, both of which were theologically unorthodox. Clarke’s position in the Demonstration, the letters to Butler, and the letter to an anonymous author (almost certainly Daniel Waterland) is that space and time are divine attributes or properties, a view he may have found in Henry More (Thomas 2015, 18). Because they depend on the only self-subsisting being, they are not independent beings (D 122–123, W 4.758). He told Leibniz that immensity and eternality are “an immediate and necessary consequence” of God’s existence, without supplying any further argument or explaining the relationship between “consequence,” “mode,” “attribute,” and “property.” Many have understood Clarke to mean that God is literally dimensional. Clarke’s early critic Anthony Collins (1713, 47–48) read him this way. Emily Thomas (2018, 172–176) has recently provided strong evidence that Clarke’s views undergo a change after 1719; from this point on Clarke is careful to say that immensity and eternality are “modes of existence” rather than attributes, where modes of existence can be ascribed to God and to God’s attributes, whereas an attribute cannot be ascribed to any other attribute. For example, God is eternal and God’s intelligence is eternal, but God’s will is not intelligent, so intelligence is an attribute but eternality is a mode of existence.