the
prince's apartments before a large and honorable audience. Conde
himself, however, was absent, engaged in making that unfortunate St.
Bartholomew's Day reconciliation with the Duke of Guise, of which
mention has already been made.[1085] Certainly neither Beza nor the
other reformers could complain of the greeting extended to them. "They
received a more cordial welcome than would have awaited the Pope of
Rome, had he come to the French court," remarks a contemporary curate
with a spice of bitterness.[1086]

[Sidenote: Beza meets Cardinal Lorraine.]

[Sidenote: The cardinal professes to be satisfied.]

[Sidenote: A witty woman's caution.]

That very evening Beza and Lorraine crossed swords for the first time in
the apartments of Navarre.[1087] The former, coming by invitation, was
much surprised to find there before him not only Antoine and his
brothers, but Catharine de' Medici and Cardinal Lorraine, neither of
whom had he previously met. Without losing his self-possession, however,
he briefly adverted to the occasion of his coming, and the queen mother
in return graciously expressed the joy she would experience should his
advent conduce to the peace and quietness of the realm. Hereupon the
cardinal took part in the conversation, and said that he hoped Beza
might be as zealous in allaying the troubles of France as he had been
successful in fomenting discord--a remark which Beza did not let pass
unchallenged, for he declared that he neither had distracted nor
intended to distract his native land. From inquiries respecting Beza's
great master, Calvin, his age and health, the discourse turned to
certain obnoxious expressions which Lorraine attributed to Beza himself;
but the latter entirely disclaimed being their author, much to the
confusion of the cardinal, who had expected to create a strong prejudice
against his opponent in the minds of the by-standers. The greater part
of the evening, however, was consumed in a discussion respecting the
real presence. Beza, while denying that the sacramental bread and wine
were transmuted into the body and blood of Christ, was willing to admit,
according to Calvin's views and his own, "that the bread is
sacramentally Christ's body--that is, that although that body is now in
heaven alone, while we have the signs with us on earth, yet the very
body of Christ is as truly given to us and received by faith, and that
to our eternal life, on account of God's promise, as the sign is in