Locke was brought up by a Puritan father; and, although in after life he wandered far from its doctrinal standards, he no doubt always retained a sense of that close connection between religion and morality which Puritanism implies. Telling about the train of thought that started his great Essay, he refers it to a conversation between himself and some friends, in which they "found themselves quickly at a stand by the difficulties that rose on every side;" and, according to an intimate friend of his, the discussion turned "on the principles of morality and revealed religion." It then occurred to him that they should first ascertain "what objects their understandings were or were not fitted to deal with." And the mottoes prefixed to the essay prove that the results were of a decidedly sceptical cast. Indeed, his successors, though not himself, were destined to develop them into what is now called Agnosticism. We have further to note that, while his Continental rivals were mathematicians, our English philosopher never went deeply into mathematics, but was by calling a physician. In this he resembles Aristotle and Sextus Empiricus among the Greeks; and so it is quite in order that, with the same sort of training, he should {68} adopt Aristotle's method of experience as against Platonic transcendentalism, and the sceptical relativism of Sextus as against the dogmatism of the schools. Locke begins his essay with a vigorous polemic against the doctrine of Innate Ideas. The word "idea," as he uses it, is ambiguous, serving to denote perceptions, notions, and propositions; but this confusion is of no practical importance, his object being to show that all our knowledge originates in experience; whereas the reigning belief was that at least the first principles of knowledge had a more authoritative, if not a mystical, source. Hobbes had been beforehand with him in deriving every kind of knowledge from experience, but had been content to assume his case; whereas Locke supports his by a formidable array of proofs. The gist of his argument is that intellectual and moral principles supposed to be recognised by all mankind from their infancy are admitted only by some, and by those only as the result of teaching.