 Taurellus discusses two ways in which something “flows” from one being to another: the “flowing” of substance, and the “flowing” of accidents (KOS: 238). According to the late scholastic concepts of accident and substance shared by Taurellus (see, e.g., AC: 48–49), accidents are entities that inhere in another being, while substances are entities that do not inhere in another being. If a new accident of a substance is produced by this substance, we have an instance of immanent causation: a causal relation within one and the same being. If a substance produces a new accident, one could plausibly assume that such a causal relation does not diminish the substance from which the new accident arises, because it is an effect that inheres in it. Taurellus holds that this is the only conceivable conception of how something can to be said “in” God: divine attributes “complete” the divine essence (DRA: 458). But he maintains that such a conception of the “flowing” of accidents is of no help when it comes to analyze the relation between God and natural beings. As he argues, due to the self-sufficiency of elements, elements are the true subjects of inherence of their accidents. Hence, they belong to the category of substance, not to the category of accidents. Therefore, also a world composed of elements does not belong to the category of accidents (KOS: 62–63). Consequently, a world composed of elements cannot inhere in the divine substance (KOS: 238; DRA: 459).