There is a Greek manuscript of the Gospels from the fourteenth century, written in several colours to distinguish the words of Jesus, of his apostles, of his enemies, and of the evangelist. The narrative of the evangelist is given in green ink, the words of the Pharisees and other adversaries of Jesus in black, the words of the disciples in blue, and the sayings of Jesus himself are in red. It is a curious piece of work, showing the tendency of the Greek church to dramatise the sacred history of the Gospel. With this Greek copy we may compare a Protestant family Bible mentioned by a modern German preacher. It is a plain old printed Bible, but the pious great-grandfather has marked it all through with various colours, which he explains in a note: "What touched the sin of my heart:--Black. What inspired me to good:--Blue. What comforted me in sorrow:--Red. What promised me the grace of God in eternity:--Gold." The difference between objective facts and subjective relation to them, between apprehension and appreciation, is evident. This is the new spirit which pervades the Protestant reader of the Bible, and therefore the Bible is much more to him than it had been to Christianity in former times. Where the Bible was read in such a spirit it was bound to gain an influence upon the daily life. We must admit this even if we have no direct evidence. The inward acting of the spirit in the individual is inaccessible to scientific observation and statistics. We are in a much better position regarding the Calvinistic circles, for here the influence of the Bible was a public one. The Bible here was recognised as the only rule to be followed in public life as well as in private. The most characteristic feature is the attitude toward the Sabbath. Luther had explained the third commandment (according to his numeration, the fourth according to the Calvinists) as meaning "den Feiertag heiligen," to use the day, granted by God as a holiday, for going to church and listening to the preaching of the gospel; so the Lutherans, who never called it Sabbath, did not insist upon avoiding all work, but upon attending the holy service; besides, human feeling led them to relieve their servants and employees so far as possible from their labour. The Calvinists kept the Sabbath, as they said, exactly according to the Old Testament commandment: "Thou shalt not do any work." It reminds us sometimes of the minuteness of rabbinical Sabbath controversies when we see how carefully the Sabbath is kept as a day for doing no work whatever; even the children are forbidden to play with their toys. It is a concession made to the gospel if works of piety, of charity, or of necessity are permitted.