same and effect the like. For neither is the carnal love of the body effectual, unless some little jealousy be mixed withal, nor the praise of virtue fervent and active which doth not touch the quick, and prick the heart with an ardent zeal instead of envy, unto good and commendable things, and the same desirous to perform and accomplish the same fully. For it is not sufficient that the heart should be turned upside down only, as Alcibiades was wont to say, by the words and precepts of the philosopher reading out of his chair, even until the tears gush out of the eyes: but he that truly doth profit and go forward, ought by comparing himself with the works and actions of good men, and those that be perfectly virtuous, to feel withal in his own heart, as well a displeasure with himself and a grief in conscience for that wherein he is short and defective, as also a joy and contentment in his spirit upon a hope and desire to be equal unto them, as being full of an affection and motion that never resteth and lieth still, but resembleth for all the world (according to the similitude of Simonides):
The sucking foal that keeps just pace,
And runs with dam in every place,
affecting and desiring nothing more than to be wholly united and concorporate with a good man by imitation. For surely this is the passion peculiar and proper unto him that truly taketh profit by the study of philosophy; To love and cherish tenderly the disposition and conditions of him whose deeds he doth imitate and desire to express, with a certain goodwill to render always in words due honour unto them for their virtue, and to assay how to fashion and conform himself like unto them. But in whomsoever there is instilled or infused (I wot not what) contentious humour, envy, and contestation against such as be his betters, let him know that all this proceedeth from an heart exulcerated with jealousy for some authority, might and reputation, and not upon any love, honour, or admiration of their virtues.
Now, whenas we begin to love good men in such sort that (as Plato saith) we esteem not only the man himself happy who is temperate; or those blessed who be the ordinary hearers of such excellent discourses which daily come out of his mouth; but also that we do affect and admire his countenance, his port, his gait, the cast and regard of his eye, his smile and manner of laughter, insomuch as we are willing, as one would say, to be joined, soldered, and glued unto him; then we may be
