of the sacrament of the body and blood of Christ on Easter day, according to the custom of the holy and apostolic church.’ To this they replied, ‘The apostle tells us, “He that eateth and drinketh unworthily, eateth and drinketh judgment to himself;” and, as we feel that we are sinners, we are afraid to partake of that sacrament, lest we eat and drink judgment to ourselves.’ ‘What then,’ said the queen, ‘shall all who are sinners refuse to partake of that holy mystery? No one in that case ought to partake, for no one is free from the stain of sin, not even the infant who has lived but a single day upon earth. But, if no one ought to partake, why does the Gospel proclaim the saying of our Lord, “Unless ye eat the flesh of the Son of Man and drink His blood, ye have no life in you”? But the saying of the apostle, which you quote, must evidently, according to the judgment of the Fathers, be otherwise understood; for he does not esteem all sinners to be unworthy to partake of the sacrament of salvation. For when he said, “He eateth and drinketh judgment to himself,” he added, “not discerning the Lord’s body,” that is, not distinguishing it in faith from ordinary food, he eateth and drinketh judgment to himself. So he who without confession and penitence, with the stains of his trespasses, presumes to approach these sacred mysteries, he, I say, eateth and drinketh judgment to himself. But we, who having, many days before, made confession of our sins, are chastened with penance, worn with fasts, and washed from the stains of our sins with alms and tears, on the day of the Lord’s resurrection, approaching his table in Catholic faith, partake of the flesh and blood of the immaculate Lamb Jesus Christ, not to judgment but to the remission of our sins, and to the salutary preparation for the enjoyment of eternal blessedness.’ Having nothing to oppose to these propositions, they afterwards observed the rules of the church in the reception of this life-giving mystery. Besides this, there were certain of the Scots who, in different parts of the country, were wont to celebrate masses in I know not what barbarous rite, contrary to the custom of the whole church, which the queen—full of godly zeal—resolved to suppress and abolish, so that henceforth no one in the whole nation of the Scots should be found to presume to do such a thing. They were wont also to neglect the due observance of the Lord’s day, prosecuting their worldly labours on that as on other days, which she likewise showed, by both argument and authority, was unlawful. ‘Let us keep,’ she said, ‘the Lord’s day in reverence, on account of the resurrection of our Lord from the dead on that day, and let us do no servile work on that day on which, as we know, we were redeemed from the slavery of the devil. The blessed Pope Gregory lays this down, saying that “we must cease from earthly labour on the Lord’s day, and continue instant in prayer, so