 Second, and more significantly, Malebranche self-consciously extends Augustine’s theory of divine illumination to material things. Where Augustine limited his account to the intellectual apprehension of truths that are eternal and necessary, Malebranche conceives Vision in God as an all-encompassing theory of cognition that includes the sensory perception of sensible objects in the world. Malebranche believes that Augustine was prevented from seeing how the theory of illumination could be extended in this way as a result of two philosophical prejudices. First, he maintained that we see bodies directly, without the aid of ideas. Second, like most philosophers prior to the scientific revolution he thought that colors, sounds, pains, heat, and other sensory qualities are in bodies. But of course these qualities change. If these two prejudices are combined, as Malebranche believed they were in Augustine’s thinking, then to say that we see material things in God would mean that God contains objects that are changeable and corruptible. But this violates God’s immutability. Malebranche, however, thinks he has the resources for avoiding this result: