These steps are using the book ‘A Midsummer Night’s Dream’.

§ 10. By what has been said, we may observe how much names, as supposed steady signs of things, and by their difference to stand for and keep things distinct that in themselves are different, are the occasion of denominating ideas distinct or confused, by a secret and unobserved reference the mind makes of its ideas to such names. This perhaps will be fuller understood, after what I say of words, in the third book, has been read and considered. But without taking notice of such a reference of ideas to distinct names, as the signs of distinct things, it will be hard to say what a confused idea is. And therefore when a man designs, by any name, a sort of things, or any one particular thing, distinct from all others, the complex idea he annexes to that name is the more distinct, the more particular the ideas are, and the greater and more determinate the number and order of them is, whereof it is made up. For the more it has of these, the more it has still of the perceivable differences, whereby it is kept separate and distinct from all ideas belonging to other names, even those that approach nearest to it; and thereby all confusion with them is avoided.

These steps are using the book ‘The Giver’.

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First, when the thing is wholly made new, so that no part thereof did ever exist before; as when a new particle of matter doth begin to exist, in rerum natura, which had before no being, and this we call creation.

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§ 2. Having thus, from what our senses are able to discover, in the operations of bodies on one another, got the notion of cause and effect, viz. that a cause is that which makes any other thing, either simple idea, substance or mode, begin to be: and an effect is that which had its beginning from some other thing: the mind finds no great difficulty to distinguish the several originals of things into two sorts.

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§ 10. The name of God being once mentioned in any part of the world, to express a superior, powerful, wise, invisible being, the suitableness of such a notion to the principles of common reason, and the interest men will always have to mention it often, must necessarily spread it far and wide, and continue it down to all generations; though yet the general reception of this name, and some imperfect and unsteady notions conveyed thereby to the unthinking part of mankind, prove not the idea to be innate; but only that they, who made the discovery, had made a right use of their reason, thought maturely of the causes of things, and traced them to their original; from whom other less considering people having once received so important a notion, it could not easily be lost again.

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During his residence in Holland, he was accused at court of having writ certain tracts against the government, which were afterward discovered to be written by another person, and upon that suspicion he was deprived of his place of student of Christ-Church.

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§ 8. Nor are we to wonder, that powers make a great part of our complex ideas of substances: since their secondary qualities are those, which in most of them serve principally to distinguish substances one from another, and commonly make a considerable part of the complex idea of the several sorts of them. For our senses failing us in the discovery of the bulk, texture, and figure of the minute parts of bodies, on which their real constitutions and differences depend, we are fain to make use of their secondary qualities, as the characteristical notes and marks, whereby to frame ideas of them in our minds, and distinguish them one from another. All which secondary qualities, as has been shown, are nothing but bare powers. For the colour and taste of opium are, as well as its soporific or anodyne virtues, mere powers depending on its primary qualities, whereby it is fitted to produce different operations on different parts of our bodies.