AN INVITATION TO THE Aforementioned SOCIETY OR LITTLE COMMONWEALTH.  
SHOWING The excellency of the true Christian love, and the folly of all those who consider not to what end the Lord of heaven and earth hath created them.  MAT. 12. 50. 
Whosoever shall do the will of my Father which is in heaven, the same is my Brother, and Sister, and Mother.  
LONDON. Printed for the Author, and are to be sold at the Black-spread Eagle near the West-end of Paul's, 1660.   

An invitation to the aforementioned Society, or little Commonwealth, etc.  
THough men are bound one to another upon several accounts, & knit together with very straight bonds, and that the likeness either of manners, or of life & conversation, or of parentage and education, begets a mutual friendship between them, yet this is the most perfect, and of all others, the most blessed, when God by the dispensation of his secret counsel joined some such together as do agree with his divine will, & with the rules of nature, & they will not exchange their union or fellowship for all the riches in the World.  
But the more divine this state of friendship is, the seldomer is it seen amongst us, and the more is Satan (that enemy of mankind) against it, who knows full well that he hath not so much right or power to meddle with this holy fire, and the matter which maintaineth it, as he hath where either recreation or advantage is only looked after; which kind of friendships he useth with very little trouble to dissolve; but in this way of amity, God only is the bond wherewith they are tied together without being liable to be unloosed, and upon which foundation being fixed, they resolve to withstand all assaults whatsoever.  
If then there be any felicity in the life of man, or any efficacious remedy to prevent his future misery; I conceive nothing was ever more solacing or reviving, and come nearer to the divine nature, than love, viz. true love, which doth so communicate itself in, and to that wherewith it reciprocates, that it seems to have exchanged therewith, and made over thereto, whatsoever it did possess before; so that amongst true friends there is such an agreement, that no secret, no joy, no profit, nor any cross or affliction is undivided, but whatsoever betides either of them, is no otherwise then if it were the change of one alone, so that death itself can scarce separate souls so totally united; certainly the Heathens (who in all things pursued that which they esteemed best, found nothing more delightsom than perfect friendship.  
But how far doth Christ excel all others in love, who by his Doctrine and Example hath instituted a partnership or society of mutual love by the denomination of Brethren, abolishing amongst his Disciples, all preeminency or domineering of one over another, requiring that the gifts and means of subsistence in the World (for necessity and delight) should be common, having called his people to a moderation, and to a life suitable to pure nature, so that all Christendom ought to be merely a certain great fraternity, consisting of such as (having denied the World and their own lusts) conspire together in Christ, the sole head and spring of love, doing well to one another, and for his sake distribute their goods to those that stand in need.  
Oh that we had this perfection, and were answerable to the end of our creation! certainly there would not be such going to law, such entrenching and encroaching upon the bounds of lands, such hiding and close locking up of money, nor would there be such scraping together of superfluous Estates.  
Oh total sum and highest pitch of all good! if any may be admitted (and that in due time) to this divine favour; for even many decrippid aged persons do seldom attain to this; Emperors, Kings, Princes, etc. having spent all their years, all their strength of body and soul, have little or no time left them to serve a better Master than the World; and therefore if God do join some such together as endeavour after a life more regular than their former, each of them being at a loss for a companion to better and promote his resolution, one to whom he may communicate his secrets, a friendly reprover of his errors, a reclaimer of him from the World's allurements, a comforter in adversity, a moderator of joy in prosperity, and in all respects a sharer in that which God hath liberally given; and last of all, one ready for all cases and conditions that may happen: I say and judge, that these are the happiest of all persons that ever were upon the earth. For as no painfuller or miserabler thing can be thought on then that life which a man lives according to the course of the world; so nothing is more acceptable and lovely in the Universe, than that harmony and concord which hath its Original from God, and influence upon the man that is joined with his fellow-man, so agreeable to his mind; which certainly can be found no where, but there only, where a firm love, agreement, and concurring will in well doing, as also a liberal distribution and imparting of all created things is entertained.  
It is evident that the most wise God would honour the sacred society of Matrimony, with the utmost perfection of this so great love, since they that are so joined together, and built upon the right foundation, have not only their goods, but also their joys and griefs common, and cannot be severed by any kind of reproaches, or malicious endeavours of the envious.  
The World hath her delight in different degrees of dignities, states, titles, and offices, exalting themselves one above another; but Christ on the contrary will that every one shall perform his office as a member of one and the same body, in which no one exalteth itself, nor accounteth itself worthier than other; the eye is not puffed up because it sees; the foot is not grieved that it sees not; if any member in the body is blemished, it is carefully covered by the other; if any be weak, it is diligently provided for by the rest; whereas on the contrary, every one in the World (which by his Office or Title is differenced from others) conceives he is quite another thing, and in himself better than others, and must be reputed for one that is set together and composed of some finer substance, and designed to a sweeter life, yea, to an higher place in heaven than others.  
Now if you do but divest and strip the World of her Riches, Honours and State, how naked and ruefully forlorn will she remain? and how far different will she be found from that she seems to be? and than it will be easy to believe that she is shored up by nothing else but wormeaten props, which if they were once pulled away, they would be fitted and made free for the imitation of Christ.  
Do but see (oh man!) what kind of things they are which do shut the door against true love, and hinder communion or fellowship with Christ, viz. Nugatory, frivolous things, and trifles, which only consisteth in a vain esteem and opinion which some of the very heathens who saw a little further than others, did laugh at.  
1. First, Riches and Estates, which as our natures are satisfied, are altogether superfluous, and very troublesome, the vanity whereof, who doth not see it? They are a burden to to the rich, causing them to fill their houses with variety of costly furniture, which in many years (or never) happens not to be useful to them; they are a trouble to get them; a perplexity to keep them, and a grief to part with them; their houses are spacious and great, so that there is either much void and empty room within, or else they put themselves to a great deal of trouble and molestation in furnishing and filling them; their clothes are so dainty and curious that they cannot sit down any any where without fear of spoiling their Apparel; and unless they have some to behold their splendour, all is little to them; but if they have spectators, they fear some will lurch, and others filch away from them; their sleep is almost none. Oh how great a misery is it to be laden with riches!  
Secondly, Honour and Dignities, which if we measure according to the design of nature, and the rule of Christ, may not otherwise be distinguished then by several Names or denominations of divers members of one and the same body; the name of the tongue; is that any more worthy name then the name of the finger? The name of the eye; is that more excellent than the name of the breast? No certainly; that whereby the members are differenced, doth not lift them up; as with us the name of Lord and Gentleman puffeth up; and what else is it but a mere Name, the vanity whereof who sees it not? The very foundation of it is nothing else but the noise of the tongue, and the report of others; or the knee, or the hat, all fleeting and variable things that are to be bought for a very small matter; and yet we are oftentimes so foolish, that though such things commonly come not from the heart, neither are fruits of an upright and sincere mind; nay, when on the contrary our own minds do suggest to us, that there is I know not what kind of tacit derifion in it, and doth oftentimes signify nothing else but hatred and ill-will, yet we do delight in such trifles, and give way to them so far, that we will rather hear a lie from a notorious parasite or flatterer, if it be but on our side, then to hear the truth from an honest man, if it cross our interest.  
Do but now cast up thy account (oh man!) how dearly thou hast ventured to buy the friendship of the World, which yet thou never foundst to be thy friend, but feignedly, and that for a spurt; on the contrary, consider how little, or almost nothing, thou hast best owed to answer the love of God, who nevertheless would have been the most assured, and most faithful and unchangeable friend.  
Thou hast trimmed and decked thy body, and in Apparel thou hast been passing sumptuous, that some silly creature might gaze on thee with admiration: In feasts thou hast been prodigal, that thy companions and associates might commend thee; thou hast distributed thy gifts and presents, that thou mayest seem liberal; thou hast put forth thy art and skill, that thou mayst be called and accounted learned; thou hast daubed thy house with many colours, to cause them to stand still that pass by; in the mean time thy reward hath been nothing else but a great toil, and the sudden, uncomposed, disagreeing, and unreasonable judgement and censure of other men: Consider in the mean while whether thou hast provoked God thereby, or honoured him; it is most certain that thou mightest have served God, and have performed the office of love to thy neighbour at a far cheaper rate; for by how much profuse and slavish thou hast been in the service of the World, by so much the more hast thou been partimonious and sparing in the service of God; for it is evident the World requires costly attendance, as to all her matters, being never solicitous of the heart, how it stands with that, if you be but careful that nothing be wanting in outward appearance, in dissembling and complimental deportments; or if there be but ceremony and external semblance, and fine show enough, so that by the very aspect it is plain that the slaves of the World may be discerned from the true servants of God, in as much as the first are movable, flexible, fickle, and variable; but the latter have their eyes always fixed upon the mark which is set before them.  
If we but once bring ourselves to the touch and travel through the World, with a free and pure mind, we shall be able to obtain so much from ourselves as in Christian simplicity, silence and unincumbredness, to exclude the Wisdom, Eloquence and Prudence of the World, concluding (as in truth it is) that nothing is to be compared with our Master Christ, and that none other knows any thing, or can give any counsel that is savingly profitable, but he; nor shall we repute them happy who have no other character or superscription then the World's Endowments, knowing that Worldly knowledge is not so great a thing as it is commonly esteemed, for as much as under the title and disguise of learned, the very shame of being found ignorant, doth (with many inventions and cheating subterfuges) endeavour the hiding of itself from being discovered to the eyes of the common people.  
Shall we never be able to attain to that equal judgement in putting a true value upon real virtue wheresoever it be found, as well in a beggar as in a Prince? and to leave off more to admire the Ornaments of a Magistrate, than the Office he sustains? and esteeming less of poverty, then of superfluity? of the honour, then of the state? of a good conscience, less than of a popular or vain applause? of a piece of bread, then of delicious dainties? of Water, than Wine? of a green bank of Turf? then of a costly Couch?  
Shall we not be able to arrive to this, to esteem one only Sentence of the holy Scriptures more than the highest accuteness of all the World's Philosophy? We shall be able to do it if we did well weigh that the World's turn is but a short Comedy, and that we are but Actors who appear no more than once upon the Stage; and if we did seriously consider that all things are described and represented to us in the World far otherwise then they are in themselves, but especially when we have well pondered that honest and godly people after a very little while are to expect a participation and enjoyment of another kind of honour and dignity than any the World promiseth.  
Shall we never be able to attain to this, to choose rather to lay up our Estates in the hungry bellies of the poor, then in a few bags? to lay the foundation of our praise upon the prayers of the poor? to make the cross of Christ our glory, and not to efchew the dissavour of man, as the reward of our well-doing? In a word, to put off all desire of fame and renown, as also to refer all desire of revenge, to the judgement of Christ; we shall be able to do all this, if we forget not that our God is the most faithful of all Debtors, and the most sure of all Securities; if also we never forget that his praise which shall be given to us in the presence of men and Angels, is the most glorious praise, and that his renumerations and recompenses are the most noble and everlasting.  
To how happy an hour are we born if we do enter upon this communion or fellowship! And from how many vexations will it release us! Whereof the Heathens, having obtained but a shadow, how magnanimously did they in their minds soar aloft above all Kings, and worldly glory? how did they despise all terrene affairs (as they that from above look down upon that which is below) and had pity on them, and so did indeed avoid the greatest miseries of man's life.  
But since Christian Religion is come into the world, it is a wonderful thing to consider what a light brake in together with it, viz. such a light that all they whose hearts were touched therewith, throwing all from them, betook themselves to it for refuge, as to a true and steadfast liberty after a long and horrible captivity, easily forgetting their riches, state, rule and possession, forsaking Parents, Wife, Children, Relations, and whatsoever before was most near and dear unto them, not being by any temptations of Tyrants, to be drawn from the sweetness of the Christian life.  
The same have appeared in the memory of our Forefathers, when the bonds of Antichrist (it is strange to think how firm they were) were broken, when they who a little before were forced to creep upon the ground began to rise up, with what readiness that syrannical Worship of Invocating so many deceased Saints was rejected, and the unconfined Worship of God re-entertained? And with what readiness that vain (though gainful) fancy of Invocating Christ by so many Intercessions came to nought; so that it appears in all respects, how much God hath chalked out in nature itself the pure and true Worship, as also the amicable and friendly conversation of man, and likewise how easily those things which are contrary thereto, perish and come to nothing, and how far our Religion withdraweth us from all Theatrical or Stage-play gestures, and countenances, and all those troublesome Ceremonies wherewith we torture ourselves, in speaking, eating, saluting, walking, clothing, yea and in all the actions of our life: But on the contrary, how conformable it maketh us to the celestial Hierarchy and natural Policy, and yet in these petty and altogether childish things, men are so hard to be convinced and drawn off from them, as if all their well-being depended thereon, and the beatitude or happiness of all mankind had all its foundation therein, and never give so much scope to reason and well-guided understanding, as either to acknowledge their vanity, or if it be known to them, rather to throw it off then to retain and daily augment it with new and exottick baubles.  
In truth, as often as we do strictly ponder to what end God the Creator and Ruler of all things, hath brought every one of us into this great Fabric of the World, and yet for us to observe that the life of almost all men is either unprofitable, idle, wicked, or hurtful to mankind; we have reason to be afraid and jealous of ourselves, lest peradventure either by the corruption of the times, or our education, we have applied ourselves to some manner of life which is not suitable to the will of God, and the end of our Creation, being not able to give a just account wherein we have lived to the glory of God, and the advantage of mankind.  
Certainly to have eaten, to have drunk, to have slept, yea to have read much, writ much, seen, heard, and traveled much, and let this also be added, to have managed an Estate, to have kept Hounds, Horses and Servants; to have had Arts and Learning in great esteem; to have trimmed up Houses, to have often made Banquets; to have born Titles of Honour; to have collected many Books together; in a word, to have been employed and very busy to the uttermost, in things that do not relate or belong to Christ, let them be what they will, certainly all that will never satisfy God, nor endure the touch or trial of the fire but being consumed as stubble, will leave man bare and naked, a Malefactor, and guilty in the presence of God for his lost time, and his neglect of friendship and union with God, together with the neglect of the Endowments, as well of body, as of spirit, so that there will be an horrible distance between them and those whose faith in God, and love to man, hath been steadfast and firm.  
Let us take heed Brethren, lest those among us who either in understanding, learning, riches, beauty, or arts, excel others, do conceit that God is therefore more gracious and favourable to them than others, and that they have attained to the best life; for such men do grossly deceive themselves, because the manner of Gods judging is quite different from that of the World, his eyes are quite other kind of eyes, and his policy differs from the World's policy, as much as Heaven from Earth, as one who chooseth the unworthy and despised, rejecteth and abhorreth that which the World do highly esteem.  
If any think this our Society and Fellowship to be a new thing, so that he cannot (as it was in old time) so much as point out five pair of such friends, he hath reason with me to lament, that while men do curiously, and with anxity of mind, search into the course of the Stars & Planets, the virtues of Plants & Vigitables, yea into the very bowels of the earth, yet they are so neglective of their salvation, that they do not (in the least) so much as seek and look after that life for which they would not need so much Silver and Gold, so many Titles of Honour, so many Buildings, such Clothes, so much Furniture for their Houses, so many Messes and Dishes at their Meals, so many Arms and Ammunition, or Warlike provisions, so many Judgements or Decrees of Law, so many Medicines, nor so many Books, all which are causes of vast trouble, so that the men of the World themselves (if they were but wise) would avoid these occasions, or (as they themselves do confess) necessities of sinning.  
This Society or fellowship hath not always been so rare, and so thin sown, but was very rife in the primitive times, till the enemies of the first innocency did insinuate themselves thereunto, whereby the life which men were bound to live, as in obedience to the Laws of Christ, began to be accounted such as a man may choose whether he would embrace or no, and take up a meritorious and superoragatory life, comprising such a sanctimony or holiness as was more than necessary to salvation, and was only to be used by such as desired a greater reward in Heaven than others; which opinion gave a beginning to many Orders of lazy and wanton beasts, (I mean Monks, and the like) and of many thousand fables & cheats, which things when men came to themselves, they did justly reject; and when they are grown wiser, they will totally cast off, even those poor ones who now scrape and rake together the riches of the World, as also those (seeming) humble and lowly persons that now take up the high Seats of the World, and such pretended simple ones who now fill and disturb the whole World with their cunning and deceit.  
But for us, let us hold fast that which is in this life the best thing, viz. The universal love to God's creation; and if we be insufferable to the World, and they be incorrigible or unbetterable as to us, then let us reduce our friendship and society to a few in number, and maintain it in such places as are separate from other men, where we may with less impediment or hindrance, love one another, and mind the Wonders of God, eating the bread we shall earn with our own hands, leaving nothing to the body but what its nakedness, hunger, thirst, and weariness calls for, to help our necessity and health, than it will appear how many things we may well be without, what things we may refrain, and what kind of matters we ought not to know; how many things we may avoid, in what things we may best quiet ourselves, and how far easier we may satisfy Christ in his little ones with a penny, than the World with a pound.  
For Princes are not born on purpose to rear up stately Palaces; the Learned are not born for the writing of many unprofitable and (for the most part) frivolous Books; the rich are not born to boast of their gold, silver and christal-Vessels; the rest of the people are not born for so many various unprofitable Handicrafts: In a word, mankind is not born for so many kinds of education, of being rich, and running into excess; but all these racks of the mind it hath invented of itself, and now made a custom and habitual, so that it hath made the life more grievous to itself every day, under so many painful and laboursome inventions.  
Now I would that they that stand and admire at the fine Wits of our age, and the sublime learning of our times, did but consider with me, Whether these things which daily please our eyes with their novelty, be indeed such for which we may justly rejoice; or whether on the contrary it were not much better (since they are the cause of so many griefs and troubles in man's life) that we were wished and advised by our learned men to put them away far from us.  
For what greater fruit of Wisdom, or what greater glory of the new revived learning could there possibly be, then by that to bring humane matters to such a posture that we may attribute our well-being and felicity in this life to them under God, that by the wholesome instruction thereof, that which is superfluous, useless and unnecessary, might be thrown away, and that which is nugatory, trifling and unprofitable, might be cut off, and that we might truly be distinguished from the barbarous & savage people, not by Books, nor by Titles of Honour, nor by Universities, but by such morality as Christian Philosophy doth prescribe.  
Let there come forth from the Studies and libraries of our Wise men into the light, not a continuation or prosecution of old Errors, or an heaping up of new to the old, but on the contrary, a Rule or Direction for a new and reformed life in Christ, which may demonstrate, that as we are professors of the best Religion, we are also imitators of the best life; then shall we return to their Society or Fellowship, and be subject to their good Laws and Orders, and observe their rational Customs.  
In the mean time let them not take it ill that we do not make any great accounted of these Sciences that are void of Christ, that we do not desire to know them; and if we have drunk in any such, yet we desire to unlearn them, and with singleness of heart to become as children, who are altogether unacquainted with voluptuousness, ceremonies, riches, and foolish labour; henceforward we desire to live towards God, in unincumbredness, void of carking for the multiplicity of super-necessary things, exercising a delight in real equality, and for the rest, acknowledge Christ only for our Lord and Master, and in this School of his we hope that neither Divine Mysteries, nor secrets of Nature, nor the contemplation of rare matters, shall be wanting to us, since he formerly hath made it evident by the example of his Apostles and holy men, how powerful he is in teaching, and then especially he displayeth his riches, and opens his unexhaustible treasures when humane Wisdom ceaseth, and the skill of the World melteth away.  
But that we now are so weak, & the strength of our Religion that is grown so faint with us, that the Majesty of the Divine presence, with the miraculous working, is removed from us, whom shall we accuse for this, but ourselves, who in the midst of the Divine Light have scarce retained any more than the bare name, being content if we may but be called Christians, as to the rest being altogether like to the World? So that it is no marvel that we who do not excel others in the pursuit of honest actions, as Justice, Mercy, and the propagation of the Name of Christ, nor in the education of children, do not also in the least go beyond them in those gifts which were peculiar to upright and zealous Christians; and yet we ought in so clear a light of the Gospel as we have, to be so far distinguished as to excel other men; so that if others do not commit Adultery, we should not so much as desire another man's Wife; if they do not commit Murder, we should not at all be angry with our brother; if they love them that are like to them, we should love our enemies; if they do lend to those that have to give again, we should lend to those from whom we cannot hope to receive any thing again; for it becometh us who hope for the inheritance of an eternal life, in all things to go beyond those that know only this present life: But if (nevertheless) we be found beneath these, or if we be found but like to them, and no more, how much will their accusation press us down, and condemn us to the like, yea to a more grievous punishment.  
Let us look back to the former Ages, and it will appear that the Divine Power was then most of all vigorous and eminent, when there was not such ostentation of fine Wits, but the supreme knowledge was then placed in the Cross of Christ; but now while matters go quite otherwise, and the creatures of our brain do obumbrate, or overshadow and obscure the Works of God, we do things according to the will and pleasure of Satan, who being the most subtle of all Philosophers, Logicians, and Artists, is not afraid of us if we go his way; and by that occasion he insinuateth himself more and more into us, and glideth in by means of such things which we most admire.  
Do not you see, Brethren, that by the goodness and long-suffering of God, it is in our hand and power, now we have tasted of the bitterness of this World's pleasure, to rid ourselves of very many troubles, going on by a way that is not crooked and rugged, but strait and smooth, tending to the true rest, and highest pitch of all perfection, by applying ourselves to this Communion or Society whereof we have made mention, which suffereth no pride, riot, excess, uncleanness, injustice, or any evils which have been portrayed in their native colours; from which Society no man that professeth the Name of Christ, and practiseth his Doctrine, is excluded, of what sect, party, or by what Name soever he is called or known.  
We desire therefore, that all who love their own peace and welfare, will consider of our Order or Institution, which is propounded for a general rule; for we judge it to be not only a true opposition to all evil, but also a means to rid the World of all unprofitable and hurtful Handicrafts, being the cause of sin and slavery; to which we hope that God (who is the Husband of Widows, and a Father of the fatherless) will vouchsafe his blessing, through Jesus Christ, that so the pure and uncorrupted Worship (which consists more in well-doing, then in much speaking) may break forth to the glory of his holy Name, and the good of all mankind.  
THE END.   

A Letter written in order to the now mentioned Society, or little Commonwealth, by some well-affected persons, whose hearts and hands have already joined therein, to stir up all such who are truly sensible of the poor and needy, to carry on this so necessary and charitable a work.  
HAving not only considered the poverty, afflictions, and straits of many well-minded people, together with the evil consequences that arise from the corrupt customs and ways of most employments, and the general disorder proceeding from riches and poverty; but also the way propounded by the endeavours of our friend Peter Cornelisson, to rectify all such and many other inconveniences, by bringing together a fit, suitable, and well qualified people, into one Houshold-government, or little Commonwealth, wherein every one may keep his propriety, and be employed in some work or other, as he shall be fit, without being oppressed, as is more at large expressed in a Platform to that purpose.  
Whereupon we are resolved judging it to be necessary, and our duty to promote so good and pious a work, with the assistance of other merciful and rational men, to lay such a foundation as may tend to the relief of the oppressed, the preserving of such as are in danger of falling into temptations and snares, and the increase of understanding and mutual love, as also the exemplary ordering of such acts as may be accomplished by prudential charity.  
And hereunto we do earnestly invite all persons that have a willing mind to do good according to their abilities, some by their wisdom and counsel, others by money and credit, or by both, as they shall be able and free, that so a stock may be raised for the carrying on of this good and beneficial work.  
To which end we have subscribed our Names, and the sums of money which we are willing to give, hoping that all such as are for so general a work, will upon due consideration likewise subscribe for such a sum of money as they are willing to give towards the accomplishment of the premises, and meet together to confer and order the said sums of moneys into the hands of some trusty persons, for the use and benefit of the Society only, and what else shall be ●ound conducing to the perfecting of this work, ●●ll the Society can subsist of itself in order, which we believe may s●on be, from the credible information of divers persons, relating that many hundreds in Transilvania, Hungaria, and the Paltsgraves' Country, from a s●●ll beginning have attained not only to a very comfortable life among themselves, but also ability of doing much good to others not of their Societies.  


Subscribed towards the raising of a Stock, as follows.  
I. S.— 100 l.  
VV. R.— 100 l.  
C. O.— 10. l.  
VV. VV.— 20. l.  
R. S.— 10. l.  
P. C.— 20. l.  
H. D— 50. l.