By his Holy Spirit we are born again in a new spiritual nature. By our communion with him, the works which we do are made acceptable to God.’[454] It has been observed that this confession of faith, in twenty-one articles, does not set forth the Christian doctrines in so complete and didactic a manner as Calvin subsequently did. From this circumstance it has been inferred that it was composed by Farel. A reply to this reasoning is furnished in the statement of Theodore Beza,--that the confession was adapted to the wants of the Genevese Church, which had then hardly escaped from the corruptions of the papacy. Calvin and Farel had given especial prominence to those truths which stood in opposition to papal errors, and had not felt it necessary to establish the doctrines which the Romish Church had retained: for example, the doctrine of the Trinity. At a later period, when these doctrines were controverted by men who professedly adhered to the Reformation, Calvin felt the need of formally avowing them; and this he did in his _Sommaire de la doctrine chrétienne_. Further, we would willingly admit that there may have been, as some competent judges suppose, a confession of faith prepared by Farel, and that it was that which was presented to the people, if the two contemporary writers whom we have cited were not silent about such a document, and did not insist on that of which Calvin was author. But there is stronger evidence still. Calvin himself, when speaking of the publication of his catechism, says, ‘that he annexed to it _a confession which was sanctioned_ (_editam_, published) _by the solemn oath of all the people_.’[455] To us this appears to be decisive. We shall presently see that the spirit pervading that confession is exactly the spirit which at that time animated Calvin. If anyone asserts the contrary, he must have forgotten the dispute which took place between Calvin and Caroli. The best reception was given to the work from the moment of its presentation to the government. The council resolved, say the registers, that the articles proposed by Farel should all be adopted.[456] [Sidenote: FREQUENT COMMUNION.] If the rule of faith were Christian, the rule of morals must be pure. At the beginning of the year 1537, Calvin, doubtless in conjunction with Farel, prepared a memoir on the subject of order in the Church. On January 15 Farel stated the fact to the council; and the next day the articles ‘presented by Master Guillaume Farel and the other preachers’ were read before the Two Hundred.[457] The ministers said,[458]--‘Considering what trouble and confusion prevailed in our city before the Gospel was received by common consent, it has been found impossible to bring everything into good order at once. But now that it hath pleased the Lord to establish his rule here somewhat more perfectly, we have thought it good and profitable to confer on these matters; and we have decided to lay before you these articles.’