(10) Nevertheless, topics are of two sorts, general and special.  The general we have spoken to; but the particular hath been touched by some, but rejected generally as inartificial and variable.  But leaving the humour which hath reigned too much in the schools (which is, to be vainly subtle in a few things which are within their command, and to reject the rest), I do receive particular topics; that is, places or directions of invention and inquiry in every particular knowledge, as things of great use, being mixtures of logic with the matter of sciences.  For in these it holdeth ars inveniendi adolescit cum inventis; for as in going of a way, we do not only gain that part of the way which is passed, but we gain the better sight of that part of the way which remaineth, so every degree of proceeding in a science giveth a light to that which followeth; which light, if we strengthen by drawing it forth into questions or places of inquiry, we do greatly advance our pursuit.

XIV. (1) Now we pass unto the arts of judgment, which handle the natures of proofs and demonstrations, which as to induction hath a coincidence with invention; for all inductions, whether in good or vicious form, the same action of the mind which inventeth, judgeth—­ all one as in the sense.  But otherwise it is in proof by syllogism, for the proof being not immediate, but by mean, the invention of the mean is one thing, and the judgment of the consequence is another; the one exciting only, the other examining.  Therefore, for the real and exact form of judgment, we refer ourselves to that which we have spoken of interpretation of Nature.

(2) For the other judgment by syllogism, as it is a thing most agreeable to the mind of man, so it hath been vehemently end excellently laboured.  For the nature of man doth extremely covet to have somewhat in his understanding fixed and unmovable, and as a rest and support of the mind.  And, therefore, as Aristotle endeavoureth to prove, that in all motion there is some point quiescent; and as he elegantly expoundeth the ancient fable of Atlas (that stood fixed, and bare up the heaven from falling) to be meant of the poles or axle-tree of heaven, whereupon the conversion is accomplished, so assuredly men have a desire to have an Atlas or axle-tree within to keep them from fluctuation, which is like to a perpetual peril of falling.  Therefore men did hasten to set down some principles about which the variety of their disputatious might turn.

(3) So, then, this art of judgment is but the reduction of propositions to principles in a middle term.  The principles to be agreed by all and exempted from argument; the middle term to be elected at the liberty of every man’s invention; the reduction to be of two kinds, direct and inverted:  the one when the proposition is reduced to the principle, which they term a probation ostensive; the other, when the contradictory of the proposition is reduced to the contradictory of the principle, which is that which they call per incommodum, or pressing an absurdity; the number of middle terms to be as the proposition standeth degrees more or less removed from the principle.