Luther, owing to his familiarity with Saint Paul, understood that Christianity had nothing to do with the Law; the whole notion of the Law had to be dropped out from the field of religion. Law there must be in the government of the state--it would not be necessary even there, if all people were true Christians--but for the wicked there must be a law and there must be punishment. The Christian's life, however, is not a slave's obedience to injunctions but a child's glad doing of his father's will; he knows what his father wants him to do and he does it joyfully. Luther is especially interested in proving that Jesus' teaching, in particular the Sermon on the Mount, does not exhibit an ascetic law, but gives principles for the moral life of every Christian. One need not enter a monastery in order to fulfil Christ's commandments. It is in the tasks of the daily life that a Christian has to prove himself a true disciple of Jesus. The Bible is to rule the daily life of the Christian, but not in the sense of a law. When, in 1523, a preacher at Weimar aimed to introduce the Mosaic law instead of the common law, Luther treated him as a "Schwarmgeist," and, in fact, it was that proposal which lay at the basis of all the "Schwarmgeisterei." Such experiments, aiming to constitute a kingdom of the Saints on earth, as the Anabaptists made at Münster and elsewhere, always failed, and made Luther and his friends suspicious of any such attempt. It is different with Calvin. He is interested in realising the kingdom of God in the Christian congregation, or, to put it more accurately, in the commonwealth of Geneva, which is to him identical with the Christian congregation of that place. So it is the commonwealth which is to be ruled by the Bible, and the Bible in this rôle acts as a law to which the whole community as well as the individual has to submit. And again it is characteristic that Calvin takes the Bible as a unit. It is the Old Testament law as well as the gospel which is to be regarded as the indispensable rule both of public and private life. With the Calvinists the ten commandments become an integral part of the regular Sunday service.