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 of figurative speeches, or cunning insinuations: and much less, with far-fetched maxims of philosophy, which (especially if they were Platonic [Footnote: Alluding to the inscription over the door of Plato's Academy: _No entrance here without Geometry._)], they must have learned geometry before they could well have conceived: but forsooth he behaves 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 ever 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, 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 true, but the discourse itself feigned: which made David (I speak of the second and instrumental cause), as in a glass, to see his own filthiness, as that heavenly psalm of mercy well testifieth.