The Forty-second Lord’s Day

42 The Forty-second Lord’s Day 
Exodus 20:15
You shall not steal.
In this eighth Commandment men’s possessions are handled as things that come under the name of their outward goods and commodities. For thus God would show what a care he has for us, in that by his Law he not only has provided for the safety of our life, and chastity, and the honour of our persons, but also for our possessions and external goods. He would also hereby admonish us how confidently we may entrust all that is ours to him; and where, by his external Law, he would have us secured about these lesser matters. There is ordained and presupposed in this Commandment, a propriety1 to every particular man in his own goods, by reason of which it is truly said, this is mine, and that is thine. For though at the beginning of the creation, all things were in a way common, yet afterwards, by lawful seizure and possession of this or that, a division of things ensued. The unjust breach of this division is condemned in this commandment, along with all those things which make for it, or lead to it. For it is as in a feast: some dish is set down in common, and it is no more this guest’s than that guest’s. Yet when any guest has taken a portion or share of it for himself, then that is more his own than any other’s; so that it cannot be taken from him by any other without incivility. So all the commodities of this life were at first held out in common to all; but when one took a certain portion of them for himself, another could not by force take it from him without sin. Now by name, only theft is forbidden, because it is one of the grossest and most manifest sins of this kind; because in theft, the breach of that right which everyone has to his own commodity is apparent to everyone, and so the injustice and the wrong is clear. Yet together with sin — according to the perpetual use of speech in all the other Commandments — all the degrees, causes, principles, and occasions or provocations for it, are also forbidden.
Doctrine 1. Out of conscience towards God, we must keep ourselves from all unjust hurting of our Neighbour, in point of his possessions or outward goods.
Reason 1 . Because otherwise we sin against God in various ways: 1. That dispensation of his providence whereby he has divided such things among men, is disturbed against his revealed will. 2. The dominion of God himself, which he exercises in dispensing those things as seems best to him, seems in this way to be contemned. 3. We invade this sovereignty and dominion of God, while at our pleasure we make ours, whatever we wish.
Reason 2. Because we do our neighbour gross and manifest injury while we take by force for ourselves what belongs to him, and so take away from him his goods.
Reason 3 . Because in this way, charity is directly broken: while instead of that good which we both ought to wish and procure for our neighbour, we do him real evil in depriving him of his own goods.
Reason 4. Because from such sins follow strifes, hatred, and the disturbance of all society. 1 A proprietary or property right; ownership;.
Use . Of Admonition: that we not only shun that which is commonly called theft, but also all those sins which in Scripture are covered by theft as their common head. Such as, 1. Too great a love of riches. 2. The desire for our own profit at our neighbour’s loss. 3. All injustice in bargains and commerce, however it may be done under the colour of right. 4. All using or appropriating for ourselves that which is another’s, without its master’s consent; whether this is done by force, or by deceit and circumvention.
Doctrine 2 . With the same religion or conscience that we ought to abstain from theft, we ought to set ourselves to this, on the contrary: that we seek our neighbour’s good, and further it in his outward goods.
It is gathered from the similar reason that exists between the sins that are forbidden, and the duties that are commanded which are contrary to theft.
Reason 1. Because by this means we make ourselves instruments of God’s bounty and good providence, whereby it is his pleasure that all be provided for in things necessary to this life.
Reason 2. Because it is the exercise of our charity towards our neighbour.
Reason 3 . Because it also belongs in some way to justice, in as much as we ought to behave ourselves as members of the same society; and everyone has a right to such duties from others as far as they can be conveniently performed by them.
Reason 4 . Because our Lord admonishes us that we make friends for ourselves from the use of this communion, and so further others by our good example, and further ourselves by their good desires and prayers for us, on the way to salvation. 1
Use. Of Direction: that we set ourselves with all care that according to this duty of humanity, we further the profits of others as our occasion and power shall require.2 Hence, 
1. We ought to purchase nothing for ourselves, except by honest means and just titles of right. For whatever is otherwise purchased or acquired always turns to the wronging of another.
2. Everyone should take to some honest exercise of life,3 which is lawful in itself, suitable to ourselves, and profitable to others and those who live at ease. For whoever lives a disorderly life,4 such as resolute beggars, with those who, like the one in the Gospel, having full Bags and Barns, sing a requiem to their souls, saying, Soul take your ease; you have laid up much.5 As in other things, so they sin in this: they do not take on themselves such a condition, whereby they may do good to others.
3. Diligence is to be used in our calling, without which we cannot keep the things we have, much less increase them, so that we may spare something from them and lay it out for the common good of others. 
1 Luke 16:9 "And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home.
2 Galatians 6:10 Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith. 
3 That is, a paying occupation; a job or career. Ephesians 4:28 Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. 
4 Disorderly: undisciplined and unruly, where sin and sloth have not been substantially mastered (Genesis 4:7), nor are they being actively brought into submission to the Spirit (1 Corinthians 9:27; Romans 8:4-5; Romans 8:13-14).
5 Luke 12:19. 
4. Frugality and moderation ought to be used in our expenditures for ourselves, lest the fountain be drawn dry from which such streams flow for helping and refreshing others.
5. Bounty and mercy ought to be exercised in communicating our goods to others, especially persons that are to be pitied; and of these, chiefly those who are of the household of faith. For in this duty is most of all exercised (and most manifestly) that virtue which is most contrary to theft. Because as in theft we unjustly take for ourselves what is not our own, so in liberality and alms we justly take from ourselves what is our own, and freely bestow it on another.