Everybody was aware of the importance of this assembly. Bucer and Capito arrived in the city, provided with a letter of introduction from the magistrates of Strasburg, and accompanied by two theologians from Basel, Myconius and Grynæus, who though sincerely adhering to the reformed party, earnestly desired the union. Almost at the same time, three ministers from the French cantons, who had been specially invited, entered Berne; they were Calvin, Farel, and Viret. Those who knew that at Geneva they allowed neither unleavened bread nor baptismal fonts, nor the feasts and rites to which the Lutherans were strongly attached, could entertain no doubt that these bold champions would take the side of the Zwinglians. The pastors of the canton of Berne were represented only by delegates of classes. The government, fearing lest the spirit of discord should mar the meeting, requested Bucer and Capito to confine themselves to their own justification, and not to meddle with other matters. They were not even permitted to preach, except on condition that they did not introduce disputed topics in the pulpit. The assembly met at the Town Hall, in the presence of the two councils of the republic, and under the presidency of the mayor (_Schultheiss_) de Watteville. After the customary formalities, this magistrate invited the Strasburgers to begin. ‘Union in matters which concern the glory of God and the benefit of the Church,’ said Bucer, ‘is already established in a great number of kingdoms, duchies, and principalities; and the churches of the Swiss confederation form almost the only exception, it is thus that Satan opposes the kingdom of God. Yes, it is to Satan that are owing those suspicions which are prevalent respecting the agreement which we are striving to bring about. We demand that passion should be silenced, and that God should be regarded rather than men. You have lent one ear to calumny, lend the other now to the voice of truth. If you condemn us, you will condemn many other Churches, and particularly that Church whose representatives met at Smalcalde, and which includes within its pale many learned and pious men.’ Bucer next, desirous of clearing himself from the reproaches which had been addressed to him, pointed out that Zwingli and Luther had set out from two different points of view; Zwingli striving to keep as far away as possible from the Roman dogma of transubstantiation, and Luther endeavoring to maintain that there is nevertheless some kind of real presence in the bread. In making afterwards his own confession of faith, he said, ‘No, the bread and the wine are not mere signs; the presence of Christ by faith is not a mere logical presence, not imaginary, such as that which I have when I say, for instance, that I now see my wife at Strasburg.[532] Faith requires something higher than that. When I say with you, Christ is present in a celestial manner, and with Luther, Christ is present in an essential manner, I express