A Continuation of M. John-amos-comenius School-Endeavours.  
OR A Summary Delineation of Dr. CYPRIAN KINNER Silesian His Thoughts concerning Education:  
OR The Way and Method of Teaching. Exposed to the ingenuous and free Censure of all Piously-learned men.  
The which shall shortly be seconded with an Elucidarium or Commentary to open the Sense of whatsoever is herein contained, chiefly of what is paradoxal and obscure, (if any such shall appear to be.)  
Together with an Advice how these Thoughts may be successfully put in Practice.  
Translated out of the Original Latin, transmitted to Sam. Hartlib: and by him published, and in the name of many very Godly and Learned Men, recommended to the serious Consideration, and liberal Assistance, of such, as are willing to favour the Reformation of all Christian Churches and commonwealths: but more especially the Good and happiness of these United Kingdoms.  
Published by Authority.  
Printed for R L. in Monks-well street.   

A Brief Information concerning Doctor Kinner and his undertakings.  
WHen we look upon the ways of most men now adays we see, that although many have a special esteem of Learning, and cry it up highly in those who have attained thereunto: yet few there are that have any great Zeal to propagate it unto others: and of those few whose affections may lie somewhat that way, in a whole Age, hardly shall we find one or two, who are willing to neglect themselves to do service unto others, or casting themselves upon Divine Providence, to postpose wholly their private and single Interests, unto the public Good of many, therefore when it pleaseth God to raise up and put forth such public Spirits, as sometimes he doth offer, for a blessing to the Society of mankind; all others, that have any true love to virtue, and esteem of Learning, or with Uprightness favour public Enterprizes: should appear on their behalf, to give them that encouragement, which may bring the Works whereunto God hath fitted them, unto some perfection. For hereunto God doth call us, by the offer of such opportunities, namely, that in the Communion of Saints we should appear for the advancement of his kingdom, that the things, which neither we nor any one can do by himself alone, all of us according to our ability, should jointly promote, as members of each other; to show that we have a love to the Body of Christ, and would gladly be helpers unto the Truth, and the manifestation of the Glory of our God therein. Such an opportunity is now afforded unto us in the Person of one Doctor Cyprian Kinner, a Man of singularly eminent gracious and natural Parts, and of a very public Spirit, who by birth being of very honest parents, and well educated in Silesia, hath had from his youth, a special inclination to advance that part of Learning, which is the foundation of all the rest, and without which all the other parts will be obstructed and remain imperfect both in Church and commonwealth; that is, the right Education of Children, to bring their scholastical Studies unto some regular course and perfection. A Work which everywhere to the great prejudice of Christianity, and the whole state of human Felicity, is much neglected, which for this very cause ought so much the more to be minded by generous and noble Spirits, who seek not themselves, but the Glory of God in all their ways. And although at first, the aforesaid Doctor Kinner, did meet with the ordinary difficulties, which attend public Undertakings; namely, little encouragement from any; and no support for livelihood in following these Studies; Yet he left not off his design to prosecute the same; but that he might have a subsistence with more comfort than by the way of Schooling could be obtained: he did betake himself unto the Studies of Law and physic, which ordinarily in those Parts, yield a plentiful livelihood unto those that follow them. And having soon by the eminency and vigour of his natural abilities, made himself perfect therein, he took the Degree of Doctor in both those Faculties, and in process of time through God's blessing upon him in those ways; he was in great esteem amongst all that knew him: and especially honoured by the Duke of Brieg and Lignits, who made him one of his Privy Counsellors: and by his favour and his own merits having married a Lady of great wealth: he did reassume his design of advancing the Reformation of Schools, and the Education of Children, and having an Extraordinary Zeal for that public Work: he did set apart of his Lady's estate, with her consent, the sum of 12000 Rixdollers (which doth amount to more than 2000 and 600 li. sterling) which was dedicated to entertain a Correspondency with Learned men on that subject, & to ripen and pub●ish his Thoughts to the World concerning the same, but he had not been long upon that course, when it pleased God to disappoint those purposes, by the coming in of the imperial Army into Silesia, by whose cruelty he being despoiled of his whole estate, was driv●n out of his country into exile with his Lady, and Family where he hath wrestled many years with the difficulties incident to that state: hardly maintaining himself, sometimes by being employed in civil affairs, sometimes by applying himself unto the practice of physic. Amongst other places he did pass sometime of his Exile in Transylvania and Hungaria; where his acquaintance with Master Alstedius, and Master Bisterfeld, and other Learned men of chief note, and his constant Zeal to promote the Reformation of Schooling; did cause many upon the report of their esteem of his thoughts & endeavours on that subject, to take special notice of him; and amongst others M. Comenius (who was by the liberality of a private Gentleman maintained, and set apart to further the same design) having gotten information of him: and what his inclinations and abilities were to be helpful in the work, which he had in hand, did invite him to come unto him in Prussia, that they might join their thoughts and endeavours together for the Advancement of their Common aims: which Doctor Kinner did readily condescend unto, and after a year or two, when by their mutual communications and joint labours, they had ripened several matters (which will shortly come to light) Master Comenius was called away by the Moravian-Bohemian Church at Lesno, where now he is, and Doctor Kinner being taken off from his private way of subsistence, and engaged upon the Object of his public thoughts, is left alone in Prussia at Dantzick, to depend upon Providence. Whiles Mr. Comenius was with him he had a share in that which was allowed unto him for his maintenance, but he now being gone, Doctor Kinner is left in a great straight; On the one side, his zealous affection and love to so necessary a Work, wherein he hath made so great progresses, draws him to apply himself wholly unto it; on the other side, his want of necessary means to subsist, and to be able to publish that which he already hath done, doth draw him from it to employ himself to other private employments.  
Between these two extremities, not knowing what the Providence of God will find out and ordain for him, he hath cast himself upon it, and offering his endeavours before all to the public, he hath engaged himself by a Vow unto God (which is the strongest assurance he can give of his faithfulness) to dedicate his whole time to the prosecuting of the design, whereof the Summary is herewith adjoined; if God will be pleased to continue, for a year or two, his life, and procure him assistance therein; which desire of his doth deserve so much the more encouragement from all such as love to have a hand in public works of so great use and importance, by how much it is modest and reasonable, for he wisheth only for subsistence, so long till the Commentary or some larger Exposition of the Heads of matters contained in the Summary can be published, that the Godly-wise who favour such public Enterprizes, may be able to judge how serviceable his work and Abilities may be to the ways of Reformation, and whether or no the rest of his life should not be set apart for the full accomplishment thereof. If this much only at first may be obtained by the public heartedness of such which wish well to the advancement of God's glory, and are not unwilling to contribute some liberal help which they can spare towards the most likely and effectual ways, which as yet have been offered for the right framing of children's studies to the ready attainment of virtue and knowledge. If (I say) this way be obtained, it will be a great advantage unto a further propagation of Christ's Kingdom, and a special comfort in these evil times, unto faithful souls that shall not withdraw their hands from giving assistance thereunto, for they shall have a share in the honour of repairing the Walls of our desolate Jerusalem, and be registered amongst those that have laid the foundations of many Generations.   

The Summary Delineation of Doctor CYPRIAN KINNER, To the Courteous READER.  
HOw these Aphorisms concerning the Method of Instruction were begotten in me, thou shalt shortly know, when they shall again be exposed to thy View in a new habit, and cleared of all strangeness, obscurity, and Impossibility by a peculiar Commentary or Elucidarium. There (Thou Reader that lovest the study of Education whosoever thou art) shalt be informed of that, and many other things besides, and shalt be also entreated to give thy free Censure upon them. The Reason why I forestall with this apart, the Edition of those other things, is, That (forasmuch as the Commentary when perfected will be of a larger bulk than I hoped, and hath also met with unexpected hindrances) I might in the mean time have Copies to communicate to such Friends as desired them, and that this, (how little soever it be) may by giving thee notice of the design, by little and little prepar● thee for a more mature Censure thereupon. For having once published the said Commentary it is not my Intention to attempt any thing else of this Nature, till I shall be confirmed by the Votes of Piously-learned men, that it will be worth the while to proceed. For whatsoever I have done, must according to its deserts either stand or full, yea perish, by the Censure of such persons.  
But be pleased to understand these few things beforehand, viz. that the drift of my Invention for Teachiug is, That all Things Necessary to be known may be instilled into Learners without the troublesome getting of things by heart, without the usual confused multitude of Books, and without the ill custom of Dictations, by the only mere help of sensible Objects, and by Talk, and Exercise both serious and by way of sport and pastime, with so much firmness (as I believe) that nothing thereof shall easily be forgotten, with that soundness and certainty, that no man shall easily refuse it, and in that fullness and plenty that nothing either necessary or useful (especially of Things domestic and useful) can be further desired, Moreover, with that simplicity and plainness, that all Ages, Wits, Dispositions and Sects may be indifferently admitted unto this Method. For it propoundeth nothing, but what every man may with his own Senses truly and properly conceive as an Ens or a Thing in being; and apprehend it as true, by his own Mother knowledge, and also by Inbred Instinct, desire it as Good. The Convenience, Possibility, and every process of this Method, I shall as shortly as I said before, more fully represent in that Elucidarium or Commentary.  
In the mean time these lines I hope may suffice, to the more apprehensive Judges of things, and such as are pleased, with a succinct, complete brevity. For those men understanding beyond what they read, will looking through the whole design, easily see what is behind, and without any difficulty, know the Lion by this print of his Paw.  
Farewell.   

In the name of GOD.  
IN my way of Teaching School, I aim at three Marks Piety, Learning, and civil Prudence.  
2 To the hitting of each Mark (or obtaining of each end) I assign certain steps, to every step, certain tasks, each of which task's, comprehends certain lessons. I intend also herewithal a Directory how to order the forms in my Schools, how to speak to my Scholars in each lesson, and how to facilitate the Impression or Remembrance of them.  
3 For the Implantation of Piety, I make three steps. viz. The taking Men off from the love of the World, Resignation of their own love, and exercise in the love of God.  
4 Under the love of the World are contained Pleasure, Riches and Honour, under Self-love, Wisdom, Strength and Life: under the love of God, Faith, Hope, and Obedience.  
5 My Scholars therefore by and by after their first admittance must be taught, led and accustomed to avoid the former, to disesteem the other, and to make much of the latter. In the practice whereof the degrees thereof being still observed, they are to be held and kept, not only, during the whole course of their Instruction; but their whole life also.  
6 Towards the obtaining of Learning. I appoint three steps; viz. three for the knowledge of Things, three for the framing of Words, and three for directiou of the Thoughts and Conceptions of the mind.  
7 Having first ranked all Things into proper Classes I teach their Marks or Signatures, their Frame or Structure, with their virtues and Operations that every Novice-learner may understand what every Thing is, what they contain, and what they do, (that is whereunto they serve.)  
8 Having taught to pronounce the words first in the Mother tongue signifying each Thing, I show next how to shape the Character or Letter signifying those words, than their setting together so as to make a complete Language, and lastly, the use of this language towards the learning of any other. That the Learner hereby may know, how to communicate his Thoughts to the absent, and partake of theirs, and to draw out of both Ancient and Modern Authors, whatsoever of human and divine knowledge is contained in their writings.  
9 Touching the Conceptions of the mind (Which are to be knowingly applied to Things) I teach how to guide the proceedings of the Invention, Judgement upon, and Order of them; That my Auditors may know how to find out unknown Things, to distinguish the doubtful, and to put in order the confused and distracted.  
10 In the first step or degree to learning (as I said before) I expound the Marks or Signatures of Things, first naming them when brought to our sight in our Mother tongue, then describing the outward habit as well total as particular of each, and that by its threefold accidents: Lastly, teaching them to apprehend them distinctly, by some one or more differential characters.  
11 I show natural Things in the living book of Nature; Things artificial in the Shops and Work-houses of their Makers, & both of them in the Repositories of their figures, & representations which belong to our School, where I show them either living or carved, (yet as near the life as may be) or at least painted. As for Things Divine (so many of them as are expedient to be known) I fetch them, and explain there of out of Holy Scripture. Lastly, I compare the Marks of one Thing with those of another, showing what Things do altogether, what do more or less according to some particular respects, and what do not at all agree in their said marks or signatures. So as their outward likeness or unlikeness, may be more clearly known, may stick more fast in the memory, and that the way may be laid, to look into the conformity and deformity of their fabric or structure.  
13 In the second step, I explicate the frame and structure of Things, and first Analytically, or by taking them in pieces, wherein I divide them (first known by their outward Marks) into their Integral parts, as also Things natural into their parts, essential and accidental; So that in the former, the Artifice of their mechanical connexion, and in the other the proportion of Elements mixed, whereof they are made, and so the very ground and species of their outward Marks, may be set before our Eyes and the causes of their subsistence durability and operations, may be rightly rendered.  
14 Then Synthetically or by way of Composition, where I show to the very eye how Nature, Art and God himself, produce their works (each of them his own) by designing them, doing and undoing them, that the Learner may know how to imitate, make or change any thing, that is lawful, profitable or necessary.  
15 At length Syncritically, or by comparing the structure of Things together, and showing what Things do agree, either in their, Active or Passive Principles, or in their organical parts, either throughout, partly, or not at all, so that there inward likeness, or unlikeness may appear also, and the way laid by these structures of Things to know their virtues, as before by the Signatures to know their Structure.  
16 In the third step I teach the virtues and operative Faculties of Things, and first of all I teach in general, how by their signature and structure (found out as before and considered together) to know their strength and powers (viz: of Things natural, as they are quickened by such or such a spirit, of Things artificial, as they are so or so used, by the workmen; of Things Divine as they are thus or thus applied by men) as also the motions, arising from their said Powers, their effects from their Motions, and lastly their Uses and service in the world.  
17 than I expound in special what effects all things work upon their Countercopy Man in particular, who is the Ruler, Conqueror, and Moderator of them all, and how they conduce either to Food or Medicine, to Clothing or Housing or to Delight or Information.  
18 Then in a yet more especial manner, I show how that Man and only him, contains within himself, the virtue of all other things in the world, and that he is furnished with various abilities, to understand, imitate or change any of them, so that he is a true microcosm, and an express Image of the macrocosm, yea of God the Creator himself.  
19 In the fourth step I teach the way of representing by Characters, the words of our Mother tongue, and how to pronounce them, so represented, teaching my Scholars how first to fashion lines, whereof afterwards letters are made, than the whole letters themselves, lastly, syllables arising from the composition of letters, and then they are to pronounce, or sound those letters and syllables, and to find them up and down, in books of several prints, always proceeding from the more simple and easy lines, letters and syllables, by the more compounded, to the most compound, and complexed of all.  
20 than I set my Scholars so long exercised in spelling, till they can do it extempore, to write and pronounce whole words, still observing the former gradual way of proceeding from the most Simple to the most Compound; and I make them dwell so long upon this Exercise, till they can readily read and write any word not only by copying it, but without any Copy by heart also.  
21 And because arithmetical cyphers are numbering words I teach to write and to pronounce them also, and to tell the value of many of them, placed in a certain order, which we call Numeration.  
22 In the fift step I teach how to draw all these words so known a part, into a complete language, either to be written or spoken, and that materially, formally, or contextually, by putting all words of a kind into Classes by themselves, than he wing those Classes till they become fit to lie in a well ordered fabric, and lastly, by erecting an Edifice of these so prepared materials.  
23 For the material constitution I have designed an Exemplary Dictionary, wherein are first placed all words radical, whether declinable or not, as also additional particles, whether to be joined, either before or behind with any of them. This I intend shall be done Parissyllabically, so as all the Monosylables shall go before the by syllables, or words of two syllables follow, and after them the trisyllables if any be. Among the declinable, the nouns shall lead the Van, the verbs be in the middle and the particles partaking of both, bring up the rear. Moreover, of the declinables, those of the same declension shall stand by themselves in order, according to the divers prerogatives of their Terminations, Genders and other relations.  
24 After this I lay down Rules how almost an innumerable number of words may be derived from and compounded out of the primitive and simple: so far as to reach and express all Things and Conceptions, and how their radical signification, may be fitted to them: lastly, how these derivatives may be disposed in Classes answerable to their primitives, for the future use of declining them.  
25 For the forming and setting together of words I intend a gramatical Directory, wherein I expound by short exemplified Rules, every tribe in the Classes of my Dictionary, and also the differences and other accidents of all words, whether declinable or undeclinable and additional, or under one, showing how each tribe of declinables (whether Nouns, Verbs or Particles of this or that Classis (each according to his kind) ought to be declined, how they ought to be joined together, to make up a Phrase, how out of Phrases Sentences, of Sentences periods, and of periods Sections ought to be composed, and that either in proper equivocal or figurative expressions, as may be most for the embellishing of the context. For the contextual Constitution I intend an historical Text or Discourse, wherein I present all the words, as well primitive as derivative of an whole language, with all the ways of declining, connecting and transnominating them, under the form of one continued History or Discourse. That all the real Tasks for Exercises from the beginning hitherto scatteringly set down, may be repeated, together with a true understanding of the coordination of the Things ranked in each Classis. Having always an eye to the gradation, proportion & accurate choice of Sentences, Periods and the style itself, so as the first part of the said Discourse may consist of short Sentences and Periods, and be written in a low and proper style, the next part of Sentences, &c. neither very short nor very long, but between both, and in a mean style, but that the third may be of more full Sentences, and in a style more sublime and flourishing.  
26 In the next step I teach the use of the Mother-tongue, in order to the obtaining of more Languages, showing how the Mother-tongue of each Nation, (which whether we will or no, doth use to obtrude itself upon us) as a Mistress and lawgiver in the terming of others) may be made the rule and guide to perfect any foreign tongue, so that the emulation now among them may thereby cease, to make them all able to express any Thing or Thought, and lastly, to learn them all speedily, showing how easy it is to one that knoweth his own tongue, the terms of Art belonging to all (as what a radical word is, what a Derivative or Compound, what a Termination, Declension, Syntaxis, and what a Phrase, Sentence, Period, &c. are) to learn any other Language whatsoever, and what devise in particular this may be done upon the Latin tongue, and consequently upon other learned and popular Languages, in present esteem.  
27 To these purposes therefore (premising information and instructions both by speech and writing, wheresoever they are needful) I fit the same Instruments. viz. a Dictionary, Directory, and Discourse, the first in the course and order of the same Classes, the second of the same kind of Rules, the third of the same words, setting the Latin first, and those of other Languages afterwards; and if there be any idiom, or property in any of them, them, which my Rules will not bear, as in deriving, declining or connecting them, &c. I note them all along by way of Exception or Observation, instilling any Language by this way of paralleling or comparing them, even ten times more easily than otherwise.  
28 In the seventh step I exercise my Auditors about Thoughts, showing how they ought to inquire after a Thing unknown whether it be or not, To search after it, if it lie hid, where it is, or where it is not? and if it be not as yet, then to find out the Means, that it may either be, or be in a possibility of being.  
29 For the eight step, I employ them upon Thoughts or Conceptions Judicative, teaching them how they ought to examine a Thing of whose existence, and being they are already satisfied, that is, how they ought to approve of it, or disallow; Enquiring what is it, or is not; as well in itself, as in relation to other Things. Also why or how the same is or is not, that which it seems to be, and so whether it be true or false.  
Then enquiring what that Thing contains, or whether it contains nothing, and why and how it contains, that it doth contain. Moreover whether it doth or acteth or not, whether it suffereth or not, and consequently whether it be simply honest, or necessary profitable or pleasant, possible and easy, to be desired and done. Or on the contrary whether it be dishonest or needless, unprofitable or unpleasant, impossible or difficult, and so to be avoided or neglected.  
Then lastly, whether yea or no, and in what part and regard, a Thing, containeth any other thing more or lesser whether it so doth or suffereth not. And so whether in respect to another Thing it be more or less honest, profitable, pleasant, possible, easy, to be desired, or practised, or the contrary of all or any of these particulars.  
30 In the ninth step I verse them in Thoughts Ordinative, for the orderly Disposing and Methodizing of Things, Teaching what is to be first or last thought, said, or written, of any thing. If any thing shall occur that is confused, how it ought to be reduced into order; In special in what course those Inventive and Judicative Thoughts, aught with discretion to be brought into the form, either of an Epistle, Discourse or Oration, of a Disputation, Consultation, or Systeem, or entire Body of an Art or Science, and that in such a Method, as the nature of the thing requires; whether analytical, synthetical, or according to the Modern authors Syncriticall.  
31 And that there may appear a notable proof or example of this tripartite Method, and all the Exercises of Learning, real, verbal and notional, may be viewed together at one cast of the eye, we shall represent the Concords and disagreements, and other relations of all the Things, which we have considered apart in their differences in three continued Columns running parallel, or side by side from top to bottom both by first and second notions, and consequently in their terins of Art.  
Showing how all natural Things do like a Tree concur and meet in the root, and partake all of the same sap, and do differ from each other, only as boughs spreading several ways, and consequently that they were all at first, and may yet be made by one general Idea: and furthermore that Artificials, and even Things mystical themselves, may likewise be squared by the same Rule. And if there appear any difference in particulars of this or that Classis; we show that it either proceedeth from the different concurrence of substantial principles, or from a different fashion of the Organs; or from a different intention of the Agent, and so that there is nothing seen in Things natural, whereunto there may not be found some one or more of Things artificial and mystical to answer, or if not, such as yet are found that such aught by their tract to be sought after.  
32 In which harmonical One-triple, viz. natural, artificial, mystical Systeem, or Body, all Arts and Sciences that ever were yet invented, or shall ever be hereafter, are as (to their general ideas) implicitly embosom, and may be explicitly inserted and subordinated thereunto, that it may appear, which are Parent, and which cozen Faculties, which of them spring from others, & which have the same common Originals; which exceed in perfection, worth and dignity; how many and what in quality, may yet be invented, and according to what special ideas, they ought to be ordered and distributed; to make the Analogy or Correspondency of natural Operations complete and perfect.  
33 Towards the acquisition of civil Prudence, there are also three steps, a comely carriage in outward Manners, a choice of a fit course of private life, and the skill of duly managing a public Office or Employment, if any such shall be offered. In all and each of which things my Scholars are to be thoroughly instructed.  
34 Their Manners or Carriage ought to be neat, comely & grave, as well in their countenance and gestures as in their speech, which are to be diversified according to Age, Sex, Way of life, public Charge, Deserts and Relations to superiors, Equals and inferiors.  
35 Their Way of life ought be accommodated and fitted to their Genius and disposition, and sometimes to occasions of the commonwealth, and when public Exigence requires it, let there be heed taken in the choice of Ministers. For Mercury is not made out of every Block.  
36 The execution of a public Office (whether it be for teaching either in the School or Church, or in taking care of the affairs and Health of other men, or in defending their lives and estates in Courts of Justice, or Equity) ought to be dextrous and expeditious, faithful and conscientious, clear of Ignorance, Deceit, or any other faults whatsoever.  
FINIS.   

Doctor Cyprian Kinner's Vow to the Almighty GOD, sent from Dantzick the fift of Aug. 1648, to Samuel Hartlib.  
Translated out of the original Latin.  
TO thee (Eternal God) that first inspired me with these Thoughts concerning the Education of Youth, do I again most humbly resign them (imperfect though they be) as the free gifts of thy holy Spirit. Thou that searchest the heart and reins, knowest how much I desire they should be perfected, and what with ardent zeal I endeavour the Reformation of all these School-Disorders. But it is not hid from thee, that I want means answerable to my desires, being now a Sojourner in a strange Land, without estate or subsistence, which the barbarism of soldiers by thy permission, hath deprived me of, and to this hour detain from me. Thou know'st also that for this whole year last past, I have laboured to obtaiu a poor subsistence, whereby I might finish but a bare Elucidarium or Commentary. O pity Youth miserably brought up in Schools, which the blood of thy Son hath redeemed, and stir up some one that may soundly and Christianly lead them in the ways (especially) of true Piety, good Letters, and sober Prudence, lest that innocent part of thy flock may be any further sednced and led away. And eternally bless those few (whose Names are best known unto thee) their children and children's children, that have any way been pleased to accept and favour my weak endeavours. But for me do as it seemeth good in thine own eyes. And that I may reassume and complete my former Thoughts, let the beams of thy Wisdom shine upon me, and by thy Power raise up for me such Patrons, as my weakness alone could never else have procured. If thou wilt not, thy will be done.   

AN ADVERTISEMENT to the Noble and Generous Lovers of LEARNING.  
IF any such (after the favourable perusal of this general Draught and Information) shall be desirous to be more fully informed, concerning either those Works of Master Comenius, which are to be published, or Doctor Kinner's further undertakings and continuation of them; as also how their assistance & favours may be best conveyed unto the aforesaid doctor's hands, they may please to send or repair to Master Hartlib's House in the great open Court in Dukes-Place, and satisfaction shall be given to all their desires.