As a specimen of the author's manner and reasoning, we may present a passage in which he refutes the opinion of Descartes, that it were an absurd and childish thing, and a resembling of God to a proud man, to assert, that he had made the world, and all the creatures in it, for his own honour. "It is most reasonable that God Almighty should intend his own glory: For he being infinite in all excellencies and perfections, and independent upon any other being, nothing can be said or thought of him too great, and which he may not justly challenge as his due; nay, he cannot think too highly of himself, his other attributes being adequate to his understanding; so that, though his understanding be infinite, yet he understands no more than his power can effect, because that is infinite also. And, therefore, it is fit and reasonable, that he should own and accept the creatures' acknowledgments and celebrations of those virtues and perfections, which he hath not received of any other, but possesseth eternally and originally of himself. And, indeed (with reverence be it spoken), what else can we imagine the ever-blessed Deity to delight and take complacency in for ever, but his own infinite excellencies and perfections, and the manifestations and effects of them, the works of the creation, and the sacrifices of praise and thanks offered up by such of his creatures as are capable of considering those works, and discerning the traces and footsteps of his power and wisdom appearing in the formation of them; and, moreover, whose bounden duty it is so to do. The reason why man ought not to admire himself, or seek his own glory, is, because he is a dependent creature, and hath nothing but what he hath received; and not only dependent, but imperfect; yea, weak and impotent: And yet I do not take humility in man to consist in disowning or denying any gift or ability that is in him, but in a just valuation of such gifts and endowments, yet rather thinking too meanly than too highly of them; because human nature is so apt to err in running into the other extreme, to flatter itself, and to accept those praises that are not due to it; pride being an elation of spirit upon false grounds, or a desire and acceptance of undue honour. Otherwise, I do not see why a man may not admit, and accept the testimonies of others, concerning any perfection, accomplishment, or skill, that he is really possessed of; yet can he not think of himself to deserve any praise or honour for it, because both the power and the habit are the gift of God: And considering that one virtue is counterbalanced by many vices, and one skill or perfection with much ignorance and infirmity."