Before Calvin’s arrival, Farel had spoken to the council about the necessity of preparing the edicts for establishing unity in matters of religion at Geneva, but nothing had been done. Now that Calvin was come, he conversed with his old colleague on the means of _making the people live in the faith of God_. The two friends agreed to prepare a confession of evangelical faith, and the author of the _Institution chrétienne_ was in reality charged with the task of drawing it up; not however without consulting Farel, who was better acquainted with Geneva, and more clearly understood what was expedient, than the newly arrived teacher. The biographers of Calvin, who were also his friends and knew his labors better than any one, speak of this matter. ‘When he was named pastor,’ says one of them, ‘he prepared a brief formulary of doctrine and discipline.’[452] ‘Then (after the Lausanne disputation),’ says another, ‘a formula of Christian faith was published by Calvin.’[453] It has been asserted that Calvin’s formula is lost, but that Farel had at the same time prepared another, and that the latter is preserved. In this assertion there are two statements highly improbable: first, that separate confessions of faith were drawn up at the same time by Calvin and Farel, for the same purpose: second, that it is Calvin’s which is lost, and Farel’s that is preserved. [Sidenote: THE CONFESSION OF FAITH.] Whatever the fact may be, Farel, on November 10, presented the Confession to the council; and that was quite natural. He had stood for years in close relation with that body, and was recognized by it as the chief leader in the Church: while Calvin, a new-comer, and somewhat shy, was not fond of showing himself, and least of all of appearing before the Council of the Two Hundred. Farel, therefore, having been introduced into the hall of the great council, communicated the document to them. He stood in the presence of the deputies of the people of Geneva, who were invested with large powers and whom it was dangerous to offend. But, although he took into consideration the religious state of those whom he addressed, he laid before them the purport of the Christian dispensation with that freedom, clearness, and courage which were characteristic of the epoch of the Reformation, and which appear strange to a generation more enervated, more unbelieving, and more timid. ‘The rule of our faith and our religion,’ said he, ‘is Holy Scripture alone, without admixture of anything invented by the wit of man. We worship one God only, not putting our trust in any creature, whether angel or saint, or men still living on the earth. Man, who is by nature full of corruption, stands in need of enlightenment from God that he may attain to the true knowledge of his salvation; and all that is lacking in ourselves we receive from Christ. By his righteousness we obtain remission of our sins. By the shedding of his blood we are cleansed from all our stains.