 Malebranche’s arguments appeal primarily (but not exclusively) to facts about the divine nature and about the relation between God – the infinite substance – and his finite creation. This reflects the theological spirit of Malebranche’s philosophy generally, but it is also a common strategy of the modern rationalists (most notably, Descartes, Spinoza, Malebranche, and Leibniz) to derive conclusions about finite beings from considerations about infinite being. Malebranche identifies five main reasons in support of the claim that ‘we see all things in God.’ Before developing these reasons, however, he reminds the reader of two other considerations, introduced previously, that provide a prima facie case in favor of Vision in God. First, there must be ideas of all created beings in God, for otherwise he would not have been able to create. The view that ‘blind creation’ is impossible is part of Malebranche’s Augustinian heritage, and relies on the intuition that in order to create something one must have models or archetypes of what one is going to create. Ideas, then, serve as these archetypes, but they must be in God himself prior to creation for otherwise there would something external to God constraining what he could create, which would violate his omnipotence or supreme power. God can have the ideas of all things within him because he contains an infinite number of perfections and, as discussed in section 2, he sees all possible beings by considering how his perfections can be imitated in finite ways. There is a deeper intuition here as well, and that is that if God is truly wise or omniscient then creation must be an intelligible and rational process whereby God acts in accordance with certain standards. Malebranche rejects Descartes’ doctrine that the created universe is an arbitrary product of God’s indifferent will. Ideas in God, then, constitute these eternal and immutable standards.