see the form of goodness, which seen, they cannot but love, ere
themselves be aware, as if they took a medicine of cherries.

Infinite {43} proofs of the strange effects of this poetical
invention might be alleged; only two shall serve, which are so often
remembered, as, I think, all men know them. The one of Menenius
Agrippa, who, when the whole people of Rome had resolutely divided
themselves from the senate, with apparent show of utter ruin, though
he were, for that time, an excellent orator, came not among them
upon trust, either of figurative speeches, or cunning insinuations,
and much less with far-fetched maxims of philosophy, which,
especially if they were Platonic, they must have learned geometry
before they could have conceived; but, forsooth, he behaveth himself
like a homely and familiar poet. He telleth them a tale, that there
was a time when all the parts of the body made a mutinous conspiracy
against the belly, which they thought devoured the fruits of each
other's labour; they concluded they would let so unprofitable a
spender starve. In the end, to be short (for the tale is notorious,
and as notorious that it was a tale), with punishing the belly they
plagued themselves. This, applied by him, wrought such effect in
the people as I never read that only words brought forth; but then
so sudden, and so good an alteration, for upon reasonable conditions
a perfect reconcilement ensued.

The other is of Nathan the prophet, who, when the holy David had so
far forsaken God, as to confirm adultery with murder, when he was to
do the tenderest office of a friend, in laying his own shame before
his eyes, being sent by God to call again so chosen a servant, how
doth he it? but by telling of a man whose beloved lamb was
ungratefully taken from his bosom. The application most divinely