The commentaries of M. John Calvin upon the Acts of the Apostles, faithfully translated…The commentaries of M. Iohn Caluin vpon the Actes of the Apostles, faithfully translated…

But this place hath need of a sound exposition, because of fantastical spirits, which do feign a commonalty or participation together of gods, whereby all policy or civil government is taken away: as in this age the Anabaptists have raged, because they thought there was no Church unless all mens goods were put and gathered together, as it were in one heap, that they might all, one with another take thereof. Wherefore we must in this point beware of two extremes. For many under colour of policy, do keep close and conceal whatsoever they have, they defraud the poor, and they think that they are twice righteous, so they take away no other mens goods. Othersome are carried into the contrary error, because they would have all things confused. But what doth Luke? Surely he noteth another order, when he sayeth, that there was choice made in the distribution. If any man object, that no man had any thing which was his own, seeing all things were common, we may easily answer. For this community or participation together must be restrained unto the circumstance which ensueth immediately: to wit, that the poor might be relieved as every man had need. We know the old proverb, All things are common amongst friends. when as the scholars of Pythagoras said thus, they did not deny but that every man might govern his own house privately, neither did they intend to make their own wives common. So that this having of things common, whereof Luke speaketh, and which he commendeth, doeth not take away household government: which thing shall better appear by the fourth chap. where as he nameth two alone which sold their possessions, of so many thousands. Whence we gather that which I said even now, that they brought forth and made common their goods in no other respect, save only that they might relieve the present necessity. And the impudency of the Monks was ridiculous, who did profess that they did observe the Apostles rule, because they call nothing their own: and yet nevertheless they neither sell any thing, neither yet do they pass for any mans poverty: but they stuff their idle bellies with the blood of the poor, neither do they regard any other thing in their having of things common, save only that they may be well filled and daintily, although all the whole world be hungry.

But this place hath neede of a sound exposition, because of fantasticall spirits, which do feigne a communalty or participation togither of gods, whereby all policie or ciuile gouernment is taken away: as in this age the Anabaptists haue raged, because they thought there was no Church vnlesse all mens goods were put and gathered togither, as it were in one heape, that they might all, one with another take thereof. Wherefore we must in this point beware of two extremes. For many vnder colour of policie, doe keepe close and conceale whatsoeuer they haue, they defraude the poore, and they thinke that they are twise righteous, so they take away no other mens goods. Othersome are caried into the contrary errour, because they would haue all things confused. But what doth Luke? Surely he noteth another order, when hee saieth, that there was choise made in the distribution. If any man obiect, that no man had any thing which was his owne, seeing all things were common, we may easily answeare. For this communitie or participation togither must be restreined vnto the circumstance which insueth immediatly: to wit, that the poore might be relieued as euery man had neede. We know the olde prouerbe, All things are common amongst friends. when as the scholers of Pythagoras saide thus, they did not denie but that euery man might gouerne his owne house priuatly, neither did they intend to make their owne wiues common. So that this hauing of thinges common, whereof Luke speaketh, and which he commendeth, doeth not take away household gouernment: which thing shall better appeare by the fourth chap. where as he nameth two alone which sold their possessions, of so manie thousands. Whence we gather that which I saide euen nowe, that they brought forth and made common their goods in no other respect, saue onely that they might relieue the present necessitie. And the impudencie of the Monkes was ridiculous, who did professe that they did obserue the Apostles rule, because they call nothing their owne: and yet neuerthelesse they neither sell any thing, neither yet doe they passe for anie mans pouertie: but they stuffe their idle bellies with the bloode of the poore, neither do they regard any other thing in their hauing of things common, saue onely that they may be wel filled and daintilie, although all the whole worlde be hungrie.