 One should not underestimate the intended force of this argument. Malebranche is not conceding that God could have stocked every mind with a complete set of innate ideas but just happened to act in accordance with his simplicity. One commentator has noted that in the first four editions of the Search, Malebranche begins the argument by saying, ‘although it is not absolutely denied that God can make an infinity of infinite numbers of entities representative of things with each mind he creates, nevertheless one ought not to believe that he does….’ Daisie Radner concludes on the basis of this statement that the appeal to simplicity is ‘not considered even by Malebranche to be one of the stronger arguments for seeing all things in God,’ for it does not rule out the alternative view, absolutely speaking (1978, 52). But this conclusion misunderstands the sentence above that Malebranche subsequently excised in later editions. To get a grip on what he means we must compare similar language, and a similar point about divine simplicity, to which Malebranche appeals in his theodicy (i.e., his solution to the problem of evil). He attempts to justify the existence of evil in the world by saying that although God wished to create the best of all possible worlds absolutely speaking, he was constrained to act in such ways as honor his attributes or perfections – especially his simplicity: ‘His ways must bear the character of His attributes, as well as His work. It is not enough that His work honor Him by its excellence; it is necessary in addition that His ways glorify Him by their Divinity’ (Dialogue 9, OC 12:214; JS 163). For Malebranche, God’s works and his ways (or means of creating) must honor him; he therefore strikes a balance between the ‘beauty of the work’ and the ‘simplicity of his ways’ (Dialogue 9, OC 12:215; JS 164). This is not the best of all possible worlds that God could create, absolutely speaking, but it is the best relative to the simplicity of his ways (Jolley 2004). In making this point, Malebranche is not claiming that God could have made a better world, for that would require violating his simplicity. On the supposition that he is going to create anything, God must act so as to honor his perfections; otherwise he would not be an all-perfect being, which is impossible. The same point applies to Malebranche’s epistemology; here too divine simplicity constitutes a side constraint on God’s actions, such that there is no genuine sense in which he could have created each mind with a complete set of ideas. Divine simplicity demands Vision in God.