 Taurellus’s conception of a separation between God and creatures with respect to substance is challenged not only by Cesalpino’s version of a theory of a unique intellect but also by theories of emanation prominent in early modern Platonism. This is why in Cosmology (1603 [KOS]) and On the Eternity of Things (1604 [DRA]) Taurellus discusses Piccolomini’s views on emanative causation (see Blank 2009). Like Taurellus, Piccolomini raises numerous objections against thinking about the relation between God and the world in terms of emanative causation. However, Taurellus criticizes Piccolomini on two levels: he thinks that many of Piccolomini’s arguments are flawed in matters of detail and, hence, do not lend support to the desired conclusion; and he reproaches Piccolomini for conceding too much to the Platonists—such as the view that elementary forces derive from the agency of a Platonic world soul. No doubt, Taurellus’s books were highly informative for his contemporaries in that they show how a theory of emanative causation might work. However, understanding the relation between God and the world as an emanation relation turns out to be incompatible with his own view of the subsistence independence of elements.