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44. And all Whereas I have translated it joined together, it is word for word in St Luke, Into the same, or into one, which may be expounded of the place; as if he should have said that they were wont to dwell together in one place. Notwithstanding, I had rather understand it of their consent (and agreement;) as he will say in the fourth chapter, “That they had one heart,” (Acts 4:32.) And so he goeth forward orderly, when, as he beginneth with their mind, he addeth afterward their bountifulness, as a fruit proceeding thence. Therefore, he giveth us to understand that they were rightly joined together with brotherly love amongst themselves, and that they did indeed declare the same, because the rich men did sell their goods that they might help the poor. And this is a singular example of love, and therefore doth Luke record the same, to the end we may know that we must relieve the poverty of our brethren with our plenty.

But this place hath need of a sound exposition, because of fantastical [fanatical] spirits, which do feign a commonalty or participation together of goods, 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 men’s 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 color 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 men’s goods. Other some are carried into the contrary error, because they would have all things confused. But what doth Luke? Surely he noteth another order, when he saith 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 this having of things common, whereof Luke speaketh, and which he commendeth, doth not take away household government; which thing shall better appear by the fourth chapter, whereas 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 man’s poverty; ¹⁵²¹⁵²     “Nec solliciti sunt si quisquam egeat,” nor are solicitous if any man want. 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. Wherein, then, are they like to the first disciples, with whom they will be thought to be able to compare? ¹⁵³¹⁵³     “Quorum aemuli haberi volunt,” whose rivals they would be thought.

46. Continuing in the temple We must note that they did frequent the temple for this cause, because there was more opportunity and occasion offered there to further the gospel. Neither were they drawn with the holiness of the place, seeing they knew that the shadows of the law were ceased; neither meant they to draw others by their example to have the temple in any such reverence; ¹⁵⁴¹⁵⁴     “Ad templi cultum,” to worship the temple. but because there was there great concourse of people, who having laid aside their private cares, wherewith they had been drawn away elsewhere, ¹⁵⁵¹⁵⁵     “Quibus alibi magis distracti fuissent,” with which elsewhere they might have been more distracted. did seek the Lord; they were continually in the temple, that they might gain such unto Christ. There might be another reason which might induce them hereunto, that they might have a mutual conference and imparting of doctrine amongst themselves, which they could not have done so conveniently in a private house, especially seeing they were so, many.

Breaking bread from house to house. Luke signifieth unto us, that they did not only show some token of true godliness publicly, but that the course and tenor of their private life was alone in that respect. For whereas some do think that in this place, by breaking of bread is meant the Holy Supper, it seemeth to me that Luke meant no such thing. He signifieth, therefore, unto us, that they used to eat together, and that thriftily. ¹⁵⁶¹⁵⁶     “Frugaliter,” frugally. For those which make sumptuous banquets do not eat their meat together so familiarly. Again, Luke addeth, in singleness of heart; which is also a token of temperance. In sum, his meaning is to declare, that their manner of living was brotherly and sober. Some do join simplicity and gladness with the praise of God; and both texts may well be allowed. ¹⁵⁷¹⁵⁷     “Et probabilis est uterque contextus,” and the context makes this probable. But because there can be no singleness of heart in praising God, unless the stone be also in all parts of the life, therefore it is certain, that there is mention made thereof in this sense, that the faithful did always use the same in all places. ¹⁵⁸¹⁵⁸     “Eam ubique coluerunt,” did cultivate it everywhere. And we must also note the circumstance of time, that, being environed and beset with many dangers, they were merry and joyful. The knowledge of God’s love toward us, and the hope of his protection, do bring us this goodness with them, that we praise God with quiet minds, whatsoever the world doth threaten. And as Luke spoke a little before of the public estate of the Church, so he declareth now what form and manner of life the faithful did use; that we may learn by their example a thrifty fellowship in our manner of living, and in all our whole life to embrace singleness, to enjoy the spiritual joy, and to exercise ourselves in the praises of God. Furthermore, the singleness of heart reacheth far; but if you join it in this place with breaking of bread, it shall signify as much as sincere love, where one man dealeth plainly with another, neither doth any man craftily hunt after his own profit. Yet had I rather set the same against that carefulness, wherewith worldly men ¹⁵⁹¹⁵⁹     “Providi homines,” the provident, or over careful. do too much torment themselves. For when as we do not cast our care upon the Lord, this reward hangeth over our heads, that we tremble and quake even when we take our rest.

47. Having favor. This is the fruit of an innocent life, to find favor even amongst strangers. And yet we need not to doubt of this, but that they were hated of many. But although he speak generally of the people, yet he meaneth that part alone which was sound, neither yet infected with any poison of hatred; he signifieth briefly, that the faithful did so behave themselves, that the people did full well like of them for their innocency of life. ¹⁶⁰¹⁶⁰     “Populo grati atque probati essent,” that they were agreeable to, and approved by, the people.

The Lord added daily. He showeth in these words that their diligence was not without profit; they studied so much as in them lay to gather into the Lord’s sheepfold those which wandered and went astray. He saith that their labor bestowed herein was not lost; because the Lord did increase his Church daily. And surely, whereas the Church is rather diminished than increased, that is to be imputed to our slothfulness, or rather forwardness. ¹⁶¹¹⁶¹     “Praxitati,” wickedness. And although they did all of them stoutly labor to increase the kingdom of Christ, yet Luke ascribeth ¹⁶²¹⁶²     “Vendicat,” claimeth. this honor to God alone, that he brought strangers into the Church. And surely this is his own proper work. For the ministers do no good by planting or watering, unless he make their labor effectual by the power of his Spirit, (1 Corinthians 3.) Furthermore, we must note that he saith, that those were gathered unto the Church which should be saved. For he teacheth that this is the means to attain salvation, if we be incorporate into the Church. For like as there is no remission of sins, so neither is there any hope of salvation. ¹⁶³¹⁶³     “Extra eam,” out of it, (the Church,) omitted. Furthermore, this is an excellent comfort for all the godly, that they were received into the Church that they might be saved; as the Gospel is called the power of God unto salvation to all that believe, (Romans 1:16.) Now, forasmuch as God doth gather only a part, or a certain number, this grace is restrained unto election, that it may be the first cause of our salvation.