This question for the bringing vp of yong gentlemen offereth the deciding of an other ordinarie controuersie, betwene _publike_ education and _priuate_, which verie name in nature is enemy to publike, as inclosure is to common, and swelling to much ouerlayeth the common, not onely in _education_, where it both corrupteth by planting a to priuate habit, and is corrupted it selfe by a degenerate forme, but also in most thinges else. Yet do I not deny both personall properties and priuate realities, which law doth allow in priuate possessions, euen there, where friendship makes thinges to be most common by participation. I will therefore speake a litle of this _priuate_ traine, before I passe to the _education_ of _gentlemen_. What doe these two wordes import, _priuate education_? _Priuate_ is that, which hath respect in all circumstances to some one of choice: as _publike_ in all circumstances regardeth euery one alike. _Education_ is the bringing vp of one, not to liue alone, but amongest others, (bycause companie is our naturall cognisaunce) whereby he shall be best able to execute those doings in life, which the state of his calling shall employ him vnto, whether _publike_ abrode, or _priuate_ at home, according vnto the direction of his countrie, whereunto he is borne, and oweth his whole seruice. All the functions here be publike and regard euery one, euen where the thinges do seeme to be most priuate, bycause the maine direction remaineth in the publike, and the priuate must be squared, as it will best ioyne with that: and yet we restraine _education_ to _priuate_, all whose circumstaunces be singular to one. As if he that were brought vp alone, should also euer liue alone, as if one should say, I will haue you to deale with all, but neuer to see all: your end shalbe _publike_, your meane shalbe _priuate_, that is to say, such a meane as hath no minde to bring you to that end, which you seeme to pretend: Bycause naturally _priuate_ is sworne enemy to _publike_ in all euentes, as it doth appeare when _priuate_ gaine vndoeth the common, though _publike_ still pretend friendship to all that is _priuate_ in distributiue effects, as it is plainely seene when the _publike_ care doth helpe ech _priuate_, and by cherishing the singuler maintaineth the generall, whereas the priuate letteth the publike drowne, so it selfe may flete aboue. For in deed they march mostwhat from seuerall groundes to seuerall issues by most seuerall and least sutable meanes, the one in nature a rowmy _pallace_ full of most varietie to content the minde, the other a close _prison_, tedious to be tied to, where the sense is shackled: the one in her kinde, a _libertie_, a broade _feild_, an open _aire_, the other in the contrarie kinde, a _pinfold_, a _cage_, a _cloister_: Neither do I take these tearmes to make a fit diuision, where the end is still _common_ and the abuse _priuate_. For how can _education_ be _priuate_? it abuseth the name as it abuseth the thing. If they will say _education_ is either good or ill, and vse the naturall name, then methinke the disembling which is shadowed in the tearme _priuate_ would soone appeare: though there can be no worse name then _priuate_, sauing where the publike doth appoint it, which in education it will not, thereby to foster her owne foe: though in possessions it do, to haue subsidies to sustaine, and paiements to maintaine her great common charge.