VI. _Thou shalt do no murder._ This commandment is developed by our Lord so as to prohibit hatred or contempt in thought and word as well as in deed. Translated from the negative into the positive it becomes an injunction to do all that lies in one’s power to promote the life of others, physically and spiritually――to “love thy neighbour as thyself”――and to do this with a good will even towards enemies. VII. _Thou shalt not commit adultery._ Our Lord deals with this commandment partly by an increased strictness with regard to the marriage law which brings under the head of adultery a number of remarriages after divorce hitherto tolerated under the Jewish system; partly by making the indulged intention to sin equally guilty with the sin itself. On another occasion our Lord gives “adulteries, fornications, lasciviousness,” a conspicuous place among the sins which “proceed out of the heart” or “from within,” as though to emphasize the necessity in regard to this class of sins in particular of cleansing the inner springs of action and feeling. If we make the injunction positive and general instead of negative and partial, we arrive at the “law of liberty,” the duty of subordinating the flesh to the spirit, in respect of eating and drinking, as well as of the sexual passions; and the necessity of self-discipline or fasting as a means to that end (see above, pp. 120 f.). VIII. _Thou shalt not steal_, converted from the negative into the positive, becomes “Thou shalt labour, working with thine hands the thing that is good, that thou mayest have to give to him that needeth.”[93] It is, in another form, the loving one’s neighbour as oneself: the having the same care for his goods as for one’s own: the same anxiety that he should have proper wages for labour as oneself. From the Christian point of view this commandment is broken, not only by stealing in the ordinary sense, but also (1) by fraudulent dealings in business or trade, whereby our fellow man receives for money given something less, or other, than he had a right to expect: (2) by “sweating” or requiring others to work for inadequate wages: (3) by giving or receiving bribes or, in other ways, defrauding an employer of the best service of the employed: (4) by expecting others to work for us without doing our own fair share of work: (5) by neglecting or inadequately performing the duty of almsgiving. And in our generation we specially need reminding that association in “companies” leaves the moral responsibility for commercial dealings still resting on each member of the company, at least in the form of a duty to vote for directors who will have righteousness in view: to discountenance all unrighteousness as far as possible: to refuse gains for unrighteous dealing, when known. In all cases the Christian must prefer to suffer wrong rather than to do it.