Thus learned ignorance, and this art of keeping even inquisitive men from true knowledge, hath been propagated in the world, and hath much perplexed, whilst it pretended to inform the understanding.  For we see that other well-meaning and wise men, whose education and parts had not acquired that acuteness, could intelligibly express themselves to one another; and in its plain use make a benefit of language.  But though unlearned men well enough understood the words white and black; &c., and had constant notions of the ideas signified by those words; yet there were philosophers found who had learning and subtlety enough to prove that snow was black; i.e. to prove that white was black.  Whereby they had the advantage to destroy the instruments and means of discourse, conversation, instruction, and society; whilst, with great art and subtlety, they did no more but perplex and confound the signification of words, and thereby render language less useful than the real defects of it had made it; a gift which the illiterate had not attained to.

11.  As useful as to confound the sound that the Letters of the Alphabet stand for.

These learned men did equally instruct men’s understandings, and profit their lives, as he who should alter the signification of known characters, and, by a subtle device of learning, far surpassing the capacity of the illiterate, dull, and vulgar, should in his writing show that he could put A for B, and D for E, &c., to the no small admiration and benefit of for his reader.  It being as senseless to put black, which is a word agreed on to stand for one sensible idea, to put it, I say, for another, or the contrary idea; i.e. to call snow black, as to put this mark A, which is a character agreed on to stand for one modification of sound, made by a certain motion of the organs of speech, for B, which is agreed on to stand for another modification of sound, made by another certain mode of the organs of speech.

12.  This Art has perplexed Religion and Justice.

Nor hath this mischief stopped in logical niceties, or curious empty speculations; it hath invaded the great concernments of human life and society; obscured and perplexed the material truths of law and divinity; brought confusion, disorder, and uncertainty into the affairs of mankind; and if not destroyed, yet in a great measure rendered useless, these two great rules, religion and justice.  What have the greatest part of the comments and disputes upon the laws of God and man served for, but to make the meaning more doubtful, and perplex the sense?  What have been the effect of those multiplied curious distinctions, and acute niceties, but obscurity and uncertainty, leaving the words more unintelligible, and the reader more at a loss?  How else comes it to pass that princes, speaking or writing to their servants, in their ordinary commands are easily understood; speaking to their people, in their laws, are not so?  And, as I remarked before, doth it not often happen that a man of an ordinary capacity very well understands a text, or a law, that he reads, till he consults an expositor, or goes to counsel; who, by that time he hath done explaining them, makes the words signify either nothing at all, or what he pleases.