  Boyle finds Gassendi's thinking agreeable in three respects.  First, he embraces Gassendi's criticism of Descartes' ontological argument as rooted in an assumption as to the nature of God impervious to proof. Second, he follows in the Gassendist model of placing empiricism and experiment at the center of a viable scientific method. Third, he praises Gassendi's corpuscularian theory as a worthy ontology for the mechanical model of explanation, hastening to add that further experimentation should give sufficient demonstration of the verity of atomism. Indeed, he refuses to judge between the Gassendist and Cartesian alternatives, presumably on the grounds that we cannot produce evidence to decide the issue of matter's infinite divisibility.