This, however, does not amount to proof that no plan of persecution in Scotland was intended.  Throckmorton writes, on May 18, that the Marquis d’Elboeuf is to go thither.  “He takes with him both men of conduct and some of war; it is thought his stay will not be long.”  Again (May 23, 24), Throckmorton reports that Henri II. means to persecute extremely in Poitou, Guienne, and Scotland.  “Cecil may take occasion to use the matter in Scotland as may seem best to serve the turn.” {96c} This was before the Perth riot had been reported (May 26) by Cecil to Throckmorton.  Was d’Elboeuf intended to direct the persecution?  The theory has its attractions, but Henri, just emerged with maimed forces from a ruinous war, knew that a persecution which served Cecil’s “turn” did not serve his.  To persecute in Scotland would mean renewed war with England, and could not be contemplated.  If Sir James Melville can be trusted for once, the Constable, about June 1, told him, in the presence of the French King, that if the Perth revolt were only about religion, “we mon commit Scottismen’s saules unto God.” {97} Melville was then despatched with promise of aid to the Regent—­if the rising was political, not religious.

It is quite certain that the Regent issued her proclamations without any commands from France; and her health was inconsistent with an intention to put Protestants to fire and sword.

In the records of the Provincial Council of March 1559, the foremost place is given to “Articles” presented to the Regent by “some temporal Lords and Barons,” and by her handed to the clergy.  They are the proposals of conservative reformers.  They ask for moral reformation of the lives of the clergy:  for sermons on Sundays and holy days:  for due examination of the doctrine, life, and learning of all who are permitted to preach.  They demand that no vicar or curate shall be appointed unless he can read the catechism (of 1552) plainly and distinctly:  that expositions of the sacraments should be clearly pronounced in the vernacular:  that common prayer should be read in the vernacular:  that certain exactions of gifts and dues should be abolished.  Again, no one should be allowed to dishonour the sacraments, or the service of the Mass:  no unqualified person should administer the sacraments:  Kirk rapine, destruction of religious buildings and works of art, should not be permitted.

The Council passed thirty-four statutes on these points.  The clergy were to live cleanly, and not to keep their bastards at home.  They were implored, “in the bowels of Christ” to do their duty in the services of the Church.  No one in future was to be admitted to a living without examination by the Ordinary.  Ruined churches were to be rebuilt or repaired.  Breakers of ornaments and violators or burners of churches were to be pursued.  There was to be preaching as often as the Ordinary thought fit:  if the Rector could not preach he must find