When we say that substance exists “_in_ itself,” obviously we do not attach to the preposition “_in_” any _local_ signification, as a part existing “in” the whole. Nor do we mean that they exist “in” themselves in the same sense as they have their being “in” God. In a certain true sense all creatures exist “in” God: _In ipso enim vivimus, et movemur, et sumus_ (Acts xxii., 28), in the sense that they are kept in being by His omnipresent conserving power. But He does not sustain them as a subject in which they inhere, as substance sustains the accidents which determine it, thereby giving expression to its concrete actuality.(247) By saying that substance exists “in itself” we mean to exclude the notion of its existing “in another” thing, as an accident does. And this we shall understand better by examining a little more closely this peculiar mode of being which characterizes accidents. 65. THE NATURE OF ACCIDENT. ITS RELATION TO SUBSTANCE. ITS CAUSES.—From all that has preceded we will have gathered the general notion of _accident_ as that mode of real being which is found to have its reality, not by existing in itself, but by affecting, determining, some substance in which it inheres as in a subject. What do we mean by saying that accidents _inhere in_ substances as their _subjects_? Here we must at once lay aside as erroneous the crude conception of something as located spatially within something else, as contained in container, as _e.g._ water in a vessel; and the equally crude conception of something being in something else as a part is in the whole, as _e.g._ an arm is in the body. Such imaginations are wholly misleading.