30. (3) Since the creation of the world God is in space without space and in time without time. That God, with the Divine that goes forth directly from Him, is not in space, although He is omnipresent, and is present with every man in the world, and with every angel in heaven and every spirit under heaven, is beyond the comprehension of merely natural thought, but may in some measure be comprehended by spiritual thought. It cannot be comprehended by merely natural thought because natural thought has space in it, being formed out of such things as are in this world, in each and all things of which that the eye rests upon, space is involved. Here everything that is great and small, every thing that has length, breadth, and height, in a word every dimension, figure, and form, pertains to space. And yet this can be comprehended in some measure by natural thought, provided something of spiritual light is admitted into it. But first something must be said about spiritual thought. This derives nothing from space, but every thing from state. State is predicated of love, of life, of wisdom, of affections, of joys, and in general, of good and truth. A truly spiritual idea about these things has in it nothing in common with space; it is superior to ideas of space, and looks down upon them as heaven looks down upon the earth.
 God is present in space without space, and in time without time, because He is always the same, from eternity to eternity; thus He is the same since the world was created as before; and as before creation there were in God and in His sight no spaces and no times, but only since, and as He is always the same, so is He in space without space and in time without time. In consequence of this, nature is separate from Him, and yet He is omnipresent in nature; almost as life is present in every substantial and material part of man, and yet does not mingle itself with it; or it may be compared to light in the eye, or sound in the ear, taste in the tongue, or to the ether that pervades all solid and liquid matters, and holds the terraqueous globe together, and causes motion, and so on. If these agencies were withdrawn these substantialized and materialized forms would instantly collapse or fall asunder. Even the human mind, if God were not everywhere and always present in it, would burst like a bubble in the air, and both brains, in which the mind acts from first principles, would go off into froth, and thus every thing human would become dust of the earth, or an odor floating in the air.  As God is in all time without time so in His Word He speaks in the present tense of the past and the future, as in Isaiah:
Unto us a Child is born, a Son is given; and His name shall be called Mighty, the Prince of Peace (Isa. 9:6);
and in David:
I will declare the decree; Jehovah hath said unto Me, Thou art My Son; this day have I begotten Thee (Ps. 2:7).
This is said of the Lord who was to come; wherefore it is also said:
A thousand years in Thy sight are but as yesterday (Ps. 90:4).
That God is everywhere present in the whole world, and yet there is in him nothing proper to the world, that is, nothing pertaining to space and time, can be clearly seen from many passages in the word by those who look with watchful eyes, as from this passage in Jeremiah:
Am I a God at hand, and not a God afar off? Can any hide himself in the secret places that I shall not see him? Do I not fill heaven and earth? (Jer. 23:23-24).