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 number, such as a thousand, the mind has generally no adequate idea of it, but only a power of producing such an idea, by its adequate idea of the decimals, under which the number is comprehended. This imperfection, however in our ideas, is never felt in our reasonings; which seems to be an instance parallel to the present one of universal ideas.

Secondly, we have several instances of habits, which may be reviv’d by one single word; as when a person, who has by rote any periods of a discourse, or any number of verses, will be put in remembrance of the whole, which he is at a loss to recollect, by that single word or expression, with which they begin.

Thirdly, I believe every one, who examines the situation of his mind in reasoning, will agree with me, that we do not annex distinct and compleat ideas to every term we make use of, and that in talking of government, church, negotiation, conquest, we seldom spread out in our minds all the simple ideas, of which these complex ones are compos’d. ’Tis however observable, that notwithstanding this imperfection we may avoid talking nonsense on these subjects, and may perceive any repugnance among the ideas, as well as if we had a full comprehension of them. Thus if instead of saying, that in war the weaker have always recourse to negotiation, we shou’d say, that they have always recourse to conquest, the custom, which we have acquir’d of attributing certain relations to ideas, still follows the words, and makes us immediately perceive the absurdity of that proposition; in the same manner as one particular idea may serve us in reasoning concerning other ideas, however different from it in several circumstances.

Fourthly, As the individuals are collected together, and plac’d under a general term with a view to that resemblance, which they bear to each other, this relation must facilitate their entrance in the imagination, and make them be suggested more readily upon occasion. And indeed if we consider the common progress of the thought, either in