 Locke then went on to conjecture that it might be just as easy for God to add the power of thought to a system of matter organized in the right way as for God to connect an immaterial thinking thing to a body (Ibid.). Clearly, the difficulties in explaining how an immaterial mind could relate to a material body play a significant role in leading Locke to this position. This “thinking matter” passage “raised a storm of protest and discussion that lasted right through to the last years of the eighteenth century” (Yolton 1983: 17). One of the first of these protests came from Bishop Stillingfleet and Locke’s response helps us better understand the thinking matter hypothesis. Starting with God’s creation of matter, Locke goes through a series of superadditions of motion to matter, life and the excellencies of vegetation such as those of a rose or a peach tree, then sense and spontaneous motion and the other properties of an elephant. Then he notes that if there are no objections to God performing these actions upon matter, why object to the next step which is superadding the powers to matter to make a thinking, intelligent material thing. Thus, superaddition seems to involve the creation of organizations out of matter that have particular functional powers characteristic of different kinds of living things.