But the result of the questions which Hume raised as to the substantial existence of either Matter or Mind was to leave men in a state of pure scepticism, or, as we should now perhaps call it, Agnosticism. On the other applications of Hume's method, I need not detain the reader. To the ordinary common-sense Englishman, who approached philosophical questions with interest but without any special metaphysical aptitude, the systems both of Hume and Berkeley appeared to be open to the fatal objection of paradox, and hence, throughout the eighteenth century, Locke continued, in ordinary estimation, to hold the supreme place among English philosophers. Horace Walpole (writing in 1789) probably expresses the average opinion of the English reading public of his time, when he says that Locke (with whom he couples Bacon) was almost the first philosopher who introduced common-sense into his writings. Nor was it only that he was supreme in popular estimation. His influence is apparent in almost every philosophical and quasi-philosophical work of the period. It may specially be mentioned that the doctrine of Innate Ideas went out of fashion, both word and thing, and, when a similar doctrine came into vogue at the end of the century, under the authority of Reid and Stewart, it was in a modified form and under a new appellation, that of primary or fundamental beliefs. These authors always spoke with the greatest respect of Locke, and Stewart especially was always anxious to establish, when possible, an identity of opinion between himself and his illustrious predecessor. And even in recent times, when the topics and conditions of philosophical speculation have undergone so much change, there are few philosophical authors of eminence who do not make frequent reference to Locke's _Essay_. It is now perhaps seldom read through except by professed students of philosophy, but it is still probably oftener "dipped into" than any other philosophical treatise in the language.