8.  Calling it Subtlety.

This, though a very useless skill, and that which I think the direct opposite to the ways of knowledge, hath yet passed hitherto under the laudable and esteemed names of subtlety and acuteness, and has had the applause of the schools, and encouragement of one part of the learned men of the world.  And no wonder, since the philosophers of old, (the disputing and wrangling philosophers I mean, such as Lucian wittily and with reason taxes,) and the Schoolmen since, aiming at glory and esteem, for their great and universal knowledge, easier a great deal to be pretended to than really acquired, found this a good expedient to cover their ignorance, with a curious and inexplicable web of perplexed words, and procure to themselves the admiration of others, by unintelligible terms, the apter to produce wonder because they could not be understood; whilst it appears in all history, that these profound doctors were no wiser nor more useful than their neighbours, and brought but small advantage to human life or the societies wherein they lived; unless the coining of new words, where they produced no new things to apply them to, or the perplexing or obscuring the signification of old ones, and so bringing all things into question and dispute, were a thing profitable to the life of man, or worthy commendation and reward.

9.  This Learning very little benefits Society.

For, notwithstanding these learned disputants, these all-knowing doctors, it was to the unscholastic statesman that the governments of the world owed their peace, defence, and liberties; and from the illiterate and contemned mechanic (a name of disgrace) that they received the improvements of useful arts.  Nevertheless, this artificial ignorance, and learned gibberish, prevailed mightily in these last ages, by the interest and artifice of those who found no easier way to that pitch of authority and dominion they have attained, than by amusing the men of business, and ignorant, with hard words, or employing the ingenious and idle in intricate disputes about unintelligible terms, and holding them perpetually entangled in that endless labyrinth.  Besides, there is no such way to gain admittance, or give defence to strange and absurd doctrines, as to guard them round about with legions of obscure, doubtful, and undefined words.  Which yet make these retreats more like the dens of robbers, or holes of foxes, than the fortresses of fair warriors; which, if it be hard to get them out of, it is not for the strength that is in them, but the briars and thorns, and the obscurity of the thickets they are beset with.  For untruth being unacceptable to the mind of man, there is no other defence left for absurdity but obscurity.

10.  But destroys the instruments of Knowledge and communication.