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[ NOTE A, p. 10. The parliament also granted the queen the duties of tonnage and poundage; but this concession was at that time regarded only as a matter of form, and she had levied these duties before they were voted by parliament. But there was another exertion of power which she practiced, and which people in the present age, from their ignorance of ancient practices, may be apt to think a little extraordinary. Her sister, after the commencement of the war with France, had, from her own authority, imposed four marks on each tun of wine imported, and had increased the poundage a third on all commodities. Queen Elizabeth continued these impositions as long as she thought convenient. The parliament, who had so good an opportunity of restraining these arbitrary taxes when they voted the tonnage and poundage, thought not proper to make any mention of them. They knew that the sovereign, during that age, pretended to have the sole regulation of foreign trade, and that their intermeddling with that prerogative would have drawn on them the severest reproof, if not chastisement. See Forbes, vol. i. p. 132, 133. We know certainly, from the statutes and journals, that no such impositions were granted by parliament.]
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[ NOTE B, p. 20. Knox, p. 127. We shall suggest afterwards some reasons to suspect, that perhaps no express promise was ever given. Calumnies easily arise during times of faction, especially those of the religious kind, when men think every art lawful for promoting their purpose. The congregation, in their manifesto, in which they enumerate all the articles of the regent’s mal-administration, do not reproach her with this breach of promise. It was probably nothing but a rumor spread abroad to catch the populace. If the Papists have sometimes maintained that no faith was to be kept with heretics, their adversaries seem also to have thought, that no truth ought to be told of idolaters.]
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[ NOTE C. p. 23. Spotswood, p. 146. Melvil, p. 29. Knox, p. 225, 228. Lesley, lib That there was really no violation of the capitulation of Perth appears from the manifesto of the congregation in Knox, p. 184, in which it is not so much as pretended. The companies of Scotch soldiers were, probably, in Scotch pay, since the congregation complains, that the country was oppressed with taxes to maintain armies. Knox, p, 164, 165. And even if they had been in French pay, it had been no breach of the capitulation, since they were national troops, not French. Knox does not say, (p. 139,) that any of the inhabitants of Perth were tried or punished for their past offences, but only that they were oppressed with the quartering of soldiers; and the congregation, in their manifesto, say only that many of them had fled for fear. This plain detection of the calumny with regard to the breach of the capitulation of Perth, may make us suspect a like calumny with regard to the pretended promise not to give sentence against the ministers. The affair lay altogether between the regent and the laird of Dun; and that gentleman, though a man of sense and character, might be willing to take some general professions for promises. If the queen, overawed by the power of the congregation, gave such a promise in order to have liberty to proceed to a sentence, how could she expect to have power to execute a sentence so insidiously obtained? And to what purpose could it serve?]
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[ NOTE D, p. 24. Knox, p. 153, 154, 155. This author pretends that this article was agreed to verbally, but that the queen’s scribes omitted it in the treaty which was signed. The story is very unlikely, or rather very absurd; and in the mean time it is allowed, that the article is not in the treaty; nor do the congregation, in their subsequent manifesto, insist upon it. Knox, p. 184. Besides, would the queen regent, in an article of a treaty, call her own religion idolatry?]
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[ NOTE E, p. 25. The Scotch lords, in their declaration, say, “How far we have sought support of England, or of any other prince, and what just cause we had and have so to do, we shall shortly make manifest unto the world, to the praise of God’s holy name, and to the confusion of fell those that slander us for so doing; for this we fear not to confess, that, as in this enterprise against the devil, against idolatry and the maintainers of the same, we chiefly and only seek God’s glory to be notified unto men, sin to be punished, and virtue to be maintained; so where power faileth of ourselves, we will seek it wheresoever God shall offer the same.” Knox, p. 176.]