He does not exist in place or time, but all things exist in him.
BUT if through thine eternity thou hast been, and art, and wilt be; and to have been is not to be destined to be; and to be is not to have been, or to be destined to be; how does thine eternity exist as a whole forever? Or is it true that nothing of thy eternity passes away, so that it is not now; and that nothing of it is destined to be, as if it were not yet?
Thou wast not, then, yesterday, nor wilt thou be to-morrow; but yesterday and to-day and to-morrow thou art; or, rather, neither yesterday nor to-day nor to-morrow thou art; but simply, thou art, outside all time. For yesterday and to-day and to-morrow have no existence, except in time; but thou, although nothing exists without thee, nevertheless dost not exist in space or time, but all things exist in thee. For nothing contains thee, but thou containest all.
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He exists before all things and transcends all things, even the eternal things. --Tbe eternity of God is present as a whole with him; while other things have not yet that part of their eternity which is still to be, and have no longer that part which is past.
HENCE, thou dost permeate and embrace all things. Thou art before all, and dost transcend all. And, of a surety, thou art before all; for before they were made, thou art. But how dost thou transcend all? In what way dost thou transcend those beings which will have no end? Is it because they cannot exist at all without thee; while thou art in no wise less, if they should return to nothingness? For so, in a certain sense, thou dost transcend them. Or, is it also because they can be conceived to have an end; but thou by no means? For so they actually have an end, in a certain sense; but thou, in no sense. And certainly, what in no sense has an end transcends what is ended in any sense. Or, in this way also dost thou transcend all things, even the eternal, because thy eternity and theirs is present as a whole with thee; while they have not yet that part of their eternity which is to come, just as they no longer have that part which is past? For so thou dost ever transcend them, since thou art ever present with thyself, and since that to which they have not yet come is ever present with thee.