1 FOrsomuch as Abiathar was banished to the territorie of his Father, and Semei commaunded to kéepe himselfe at Ierusalem, the which be kindes of banishmentes, it shall not be amisse to speake somewhat of Exiles or Banishments. 2 First we will inquire out the definition of Exile. Secondly, we will searche which be the kindes thereof. And thirdly shall be disputed whether this kinde of punishment ought to be vsed in Commonweales; namely, for expelling of an hurtfull man out of their dominions, when they may punish him. And to kéepe a right Method, we wil begin at the Etymologie of the word. Of the Hebrewes it is called Makalash. 3 For the verbe Kalash is to gather or binde together. Therefore did they call Cities of refuge by this name, because they gathered themselues vnto them, and thither were the fugitiues drawen together. And it may also be called Magnahash, of flying or scaping away. The Gretians also called exile ⟨…⟩, a fugiendo, of flying away. The Latines if we may beléeue Nonius Marcellus, called it Exilium, because they that so flie away be without countrie or Land, namelie of their owne. And men were said to goe from one soyle to an other, when they fled from anie hurt or punishment which remained for them at home. But they which studie to comfort exiled men, doe call their exiles peregrinations, when as neuerthelesse there is perceiued no smal differe~ce betwéene these things. For peregrination is taken in hand willinglie and for sundrie causes, 4 not for the auoyding of punishment which should be laid vppon them at home. But so men speake, y t they by a more milde word may extenuate that punishment: exhorting their friendes by that manner of speach, to take that vppon them as voluntarie which they suffer against their will. And vndoubtedlie, that flying away comprehendeth in it some voluntarinesse, as are the mingled actions, whereof there is mention in the Ethickes, 5 for they which so goe from one countrie to an other: would shunne greater punishmentes, which they should incurre by tarrying in their owne countrie. Also vnto exiles they haue ioyned those which vulgarlie are called Banna. 6 Betwéene them are perceiued some differences, although not great. But hereof we reade in the digestes, in the Title De interdictis & relegatis.
2 These thinges being set downe after this manner, it will not be hard to enter into the definition. Wherefore we will say, 7 that exile is a flying away, wherein the guiltie for this cause doe goe from one countrie to an other, that they may auoyd the punishmentes of lawes or else suffer them. Wherefore it is a flying, but not of euerie sorte, because otherwhile men doe flie either pouerty, or scarcitie of graine, or the distemperature of the heauen, or else sicknesse, & the plague: but they returne when they will, and therefore it was said: That they may auoid punishmentes or else suffer them. And that latter [particle] which is added, belongeth vnto them which be caried into the Iland or vnto the Mines. And whereuppon these thinges beganne it is easie to be shewed. 8 The Romane commonweale either is considered, [as it was] when the libertie thereof stoode, or else when afterward it began to be ruled and gouerned by one king. So in like manner Exiles were of two sortes: to wit, one in the time of libertie, and an other vnder princes. When it was a frée Citie, banishment was enough (if they were Citizens,) when the question touched their life. But afterward the Emperours commaunded that Malefactors should be caried away vnto the Mines or into the Ilandes. Wherefore Cicero in his Oration for Caecinna said, 9 that Exile was the hauen of punishmentes, not an execution of death. 10 And he added that the citie of Rome by their lawes punished no offence by banishment. Neuerthelesse, if any would auoyd prysons, bondes, and other punishmentes, those fled into exile as vnto an Altar. Neither must it be read vnto Armes, 11 as corruptedlie some copies haue. For if that the parties which were guiltie, would in abiding at home hazard the extremitie of the lawe, the citie should not be so soone taken from them as their life. But when they would none of that, the Citie was not said to be taken from them, but co~trariwise they were said to leane it. And in the fift Philippick Oration he saieth: They which were condemned for capitall crimes had no sooner chosen a Citie, but they were admitted into it, whither they came to dwell. Furthermore out of a certaine Oration of Iulius Caesar, (which is described by Salust in the conspiracie of Catiline ) it is gathered, that the auncient Romans did imitate the Gréekes, so that they punished the Citizens with stripes, and put the condemned to death. After that, were made the lawes of Porcia, and also certaine other lawes, which would not that a Citizen should be punished with death, but graunted him to goe into Exile. Cicero in his Oration for his house, said, that Exile was not by expresse name layd vppon them which were condemned, but they were forbidden water and fire, to wit, that by a certaine space of miles they might not inioy the vse of humane thinges. And certainelie it behooued Cicero himselfe to be absent fiue hundreth miles from the Citie. So then the Citizens of Rome were not by expresse name sent into Exile. But as touching the thing it selfe, there séemed to be but small difference. In déede they were not layd hold vppon, but they were constrained to depart, except they would liue of the ayre. Wherefore so often as thou shalt reade in the histories, (while the Commonwealth stood) the name of Exile, we must after this manner interprete the same.
12 3 Among the Gretians also there was a kinde of Exile which they called ⟨…⟩ [to wit of ten or xv. yéeres] which was not laide vpon men because of crimes, neither was it counted among punishments, neither did it bring any infamie vnto them that were exiled, but it did rather moderate enuie. The name is deriued of ⟨…⟩, by which word is signified a shell. For there were certaine shels, wherein was written the name of him that was to be banished. We might call the same a banishment by lot. Nor did they onelie liue thus in exile, which excelled others in riches, fauour, and power, but also they which excelled in eloquence and wisedome. Wherefore Damon the Schoolemaister of Pericles, was cast foorth in this respect, because he was wiser than the rest. Aristides also, when at the incitation of Themistocles, 13 this kinde of banishment shoulde haue bin decréed vnto him, was present in the assembly. By whom sate as it happened, a certaine man of the Countrie, who hauing the right of voyces, and could not write, praied Aristides, whom he knew not, that in the shell which he had, he would write the name of Aristides. To whom Aristides said: Doest thou knowe that man? He denied that hée knewe him. For what cause then (saieth he) wilt thou cast him out? The countrie man said: because they oftentimes call him iust: but we Athenians cannot abide so great iustice. 14 The manner therefore was in the gouernment of common people, to vse verie great indeuour, that none in the Citie should excell. Yea and Aristotle in the 5. Booke of his Politicks, De conseruando statu Democratico, maketh mention hereof, counselling that if any man in a Citie should excell ouermuch, he should be remooued from thence, because such men for the most part woulde beare rule ouer others.
There is moreouer another kinde of Exile which is called voluntarie: 15 and it is not of one forme onelie. One is called ⟨…⟩, that is, for the cause of slaughter yet not of voluntarie, but when a man is slaine of one vnwittingly and vnwillingly. When this happened, they for purging sake remooued their habitation, for menquellers haue alwayes bin counted vnpure. Wherefore in the Pandects in the Title De poenis, in the lawe Aut facta, in the Paragraphe Euentus, a Lawier saieth, that such a kinde of Homicide was accustomed to be purged by banishment. And he added thereto the verses of Homer wherein Patroclus saieth, 16 that hée when he was a childe, vnwittingly slue his companion, and that his father brought him vnto Peleus to be purged, and so the purging being performed, a companion was giuen vnto him. And in Herodotus the first Booke, Adrastus is recited, 17 who to be purged came vnto Craesus. And Eustacius an interpretour of Homer teacheth that those purgings were vsed to be ministred with bloud. So that to goe from one countrie to another for purging sake, is reckoned among voluntarie exiles. 18 Howbeit Orestes who willingly and wittingly killed his mother, came for purging sake to the lesse Tartaria. Yea and Liuie in his first Booke writeth that Horace when he was returned a vanquisher and had slaine Horatia his sister, was absolued of y e slaughter, but was commaunded to depart into another Countrie, that he might make satisfaction for the murther. And in the holie scriptures, he that had committed a slaughter vnwittingly and vnwillingly, retyred himselfe vnto a Citie of refuge. 19 But Plato in his 9. Booke of Lawes ordained that they which willingly had slaine a man should be banished for euer, and such punishment he called ⟨…⟩: but they which vnwittingly and vnwillingly had co~mitted slaughter, shoulde be banished for the space of one yéere.
20 4 Also there was another kind of voluntarie exile, as when a man was sued to condemnation, and before that the Action was commenced, it was lawfull for the partie accused, to flie, because he woulde not abide iudgement, as he that dispaired to be quit. After that sort fled Verres, as testifieth Asconius Poedianus. So likewise fled Cicero himselfe when he sawe that he shoulde be inferiour to Clodius his accuser. And in the Oration for Cluentius it is shewed, that one Fabritius, when he was risen from y e bench, went his waie. Liuie also writeth in his second Decade, the 6. Booke, that one Fuluius, before y e day came for the chusing of officers, went his wayes vnto the Tarquinij. And in the 3. Booke Ab vrbe condita, he writeth that the fellow officers of Claudius Appius went to dwell in another Countrie. Wherefore it was lawfull for them which woulde, when sute of lawe was or should be commenced against them, to depart into exile. The Romanes as touching this matter did imitate the Gréekes. For Demosthenes, as it is in his Oration against Aristocrates teacheth, that this was lawfull. Yet canst thou not iudge, but that it might be, that they coulde let it. Some such thing as this, Dauid in the holie histories séemes to haue doone, when he fled not onely into desert places, but also vnto Achis King of the Philistians. 21 Also Absolon when he had slaine his brother, 22 fled into Gessur. Likewise Ieroboam, when he sawe that he incurred the crime of Treason, departed away. Howbeit in these things there was somewhat otherwise than was in the institution of y e Roman lawes. 23 For y e Israelites being once spoken of fled only, because they stoode in the feare of themselues, when as yet they were not summoned to appeare: but the others, namely the Gréekes and Romanes, had it graunted them by lawes that they might depart away when the sute was commenced.
24 5 There was yet another kinde of voluntarie exile: as when they had stoode to the triall of lawe, and abidden iudgement, yet woulde not paie the penaltie awarded, whether it were money or some other thing else, they might flie awaie. But some demaund whether it were more grieuous to preuent iudgement by flying awaie, or else to flie after iudgement was now giuen. And the first in déede is thought of many to haue bin a lesse matter, because they should séeme to depart away of their owne accord, whe~ as others were in a manner cast forth. Againe, because y e former which expected not iudgement, did by flying into another Countrie, after a sort retaine their dignitie and degrée. And this is gathered by the Oration of Cicero for his house. Also it is to be noted that when sentence was pronounced against any man of things touching life and death, so that he was let from [the vse] of fire and water, that was doone otherwhile for a time, and otherwhile for euer. And sometime such banished men were forbidden to haue accesse to certaine places: and an otherwhile was appointed them a certaine space, howe farre they should be distant from the Citie. And for the most part there was no certaine place of banishment limited, but it was left frée vnto the exiled men, that they might be wheresoeuer they would, so they kept the limites of distance from the Citie or from Italie. Hereupon (as we noted before out of Liuie) Fuluius went to the Tarquinij, and Milo, to Massilia. In this state the thing was, when the Romane libertie stoode.
Vnder the Emperours the lawe was made more straite, 25 as it is in the Title De Interdictis & relegatis, in the lawe Exilium. Marcellus maketh thrée sortes of Exile. The first, if one or two places be forbidden, as if a banished man should vtterly refraine from Mutina or Bononia. 26 The seconde he calleth Latam fugam, namely when as all places besides one were forbidden. To this kinde of exile belonged the banishment of Abiathar and Semei. The thirde kinde he nameth Deportatio. Exiled men of the first kinde were called Interdicti, that is, prohibited, but the others Relegati, that is, sent awaie. Plutarche in his Booke of Exile, maketh mention of the first kinde, while he comforteth a friend, because he is excluded but from one Citie alone. And this kinde of Exile is called ⟨…⟩, wheras Relegatio is called ⟨…⟩. Therfore Dionysius in a certain Epistle of his to Iohn the Apostle, reprooued some, which thought they coulde ⟨…⟩, that is, Banishe the sunne of the Gospell. Vnder which saying he called Iohn the Euangelist the sunne of the Gospell.
The Exile which they called Deportatio, 27 was a certaine grieuous punishment. For the guiltie were deliuered to publike seruants, and being put into a ship were sent away farre off vnto desert places. Wherefore Terence in the Comedie Phormio saith, that that wicked fellow should by common consent be banished into desert landes. They that were thus banished or carried awaie, were cast from the Citie, neither coulde they make a Testament, or obtaine any thing for themselues. 28 Otherwhile men were banished vnto the Mynes, that is, to doe a publike worke. There was also another Exile, when a man was commaunded to kéepe his house, 29 to whom at that time the house was in stead of a prison. Briefely; what time as the libertie fell, banishments were imposed by the sentences of Iudges. Therefore Ierom in his 2. Apologie against Ruffinus, writeth that in his dayes were no banishments but such as were ordained by Iudges. Furthermore there was some kinde of banishment dishonest, 30 but another onely miserable. Whereupon Cicero in the Oration for his house: A dishonest banishment (saieth he) it is, if it shal be the punishment for sinne: but if it happened through condemnation, it was onelie dishonest in the opinion of men, but not in verie déede: because men are sometime iustly, & otherwhile vniustly condemned. Then he added that Exile is a name not of dishonestie but of calamitie. 31 And to omit nothing, there be founde other two, not properly but Metaphorically called Exiles or banishments. 32 One, which the auncient Fathers in their writings oftentimes bewaile, namely the state of this our life, wherein we are expelled from the kingdome of heauen or perfect regeneration. But the other is praise worthie, whereby we are banished from our own selues, the flesh and the world. Howbeit if it be asked vnto what kinde of punishment their flight belongeth which leaue their natiue Countrie, 33 least they should contaminate the~selues with superstition & idolatrie: We answer that it is voluntarie, for they fly from those mischiefs which at home would hang ouer their heades by Tyrants. For if they should tarie at their owne house, they must néeds enter either into y e one or y e other: sith either it should behooue them to goe to the Masse, or else to suffer grieuous torments.
6 The third point of the question propounded, 34 is whether at this day it be lawfull for Christian Magistrates to vse Exiles. Which if it be graunted, it is demaunded whether kinde must be chosen. But that this kinde of punishment is lawful, 35 manie Argumentes perswade. First of all God commaunded Adam to be banished when he cast him out of paradise. The same punishment he laid vppon Caine. Wherefore he saith: This day doest thou cast me out from thy face. 36 But God therefore did not slay him, because of y e scarcitie of men, or else for some other causes vnknowen vnto vs: yet neuerthelesse comaunded him into Exile. So y t (as I sayd before,) there were certaine Cities of refuge appointed by y e lawe of God, vnto which they retyred theselues, which vnwittinglie comitted murther. Also it is manifest out of the booke of Iudges, that Giphtha, 37 being cast out from his brethren, liued in Exile in the land of Tob. And king Dauid, when Absalon was returned out of Gessair, banished him from the Court to his owne house. Salomon also vsed banishmentes against Abiathar and Semei. 38 And as we haue it in Amos the 7. Chapter, 39 Amasias commaunded the Prophet in the kinges name, that he should depart out of the boundes of Samaria. Likewise in the lawe of God, 40 the leapers were banished out of the Cities fro the congregation of men vnto solitarie places. 41 Yea and excommunication it selfe séemeth to be a certaine kinde of Exile. Insomuch as Christians are commaunded to shunne wicked men: neither is it lawfull to admit those into societie. Also naturall reason admonisheth vs hereof. For Cities are said to be certaine bodies, and for the health of bodies, Phisitia~s haue bin accustomed to remooue naughtie humors and corrupt members, thinking it a great deale more safe, that they should be cast away, than that they being kept, should disturbe the whole bodie. The same thing is obserued in vines, which euerie yeare are pruned, least the vnprofitable twigges should hurt the fruite. Also the vnprofitable braunches of trées are woont at certaine times of the yeare to be shred and cut away. Herewithall concurreth, that all sinnes are not alike, and that therefore all are not to be punished with death. Wherefore it appeareth that there is place left for banishment, neither is this kinde of punishment vnprofitable to them that are punished. For if they should dwell among their owne Citizens, aswell the fault committed, as also other kinde of punishmentes would dailie be cast in their téeth.
7 On the contrarie part the Arguments are as manie which diswade verie much fro~ this kinde of punishment. 42 First that the law of God hath not prescribed a iust Exile, séeing that which it commaundeth as touching Cities of refuge, belonged not vnto a iust Exile. Further it behooueth that punishmets be such as either they should make him better that is punished, or at the leastwise, should terrifie others from sinnes: but Exile séemeth to performe neither of both. For they which are driuen out of a Citie, are not therefore made anie thing the better, but rather become y e woorse. Put the case that some man be cast foorth of a Citie which professeth the Gospell, he perhaps goeth vnto a papisticall Citie, and there is made an Idolater. Adde that Euripedes writeth that among other discommodities of banishment, there is ⟨…⟩ ⟨…⟩ taken away the libertie of speaking, for a strager dare not in an other countrie speake fréelie that which he thinketh. Although that he will retaine the lawfull woorshipping of God, yet shall he heare many things against the same, and hardlie will he be bould to defend it fréelie. Oftentimes did Dauid while he was in Exile lament that he lacked the holy congregation and communion of the Sacrifices. Moreouer in this respect are banished men made the woorse, because they become enemies to their natiue countrie, and conceiue hatred against it: and in such sort coceiue it as they dare oftentimes ioyne themselues with enemies, and as much as in them lyeth betray their countrie vnto the. And thus we reade that Coriolanus did, when he went to the Volsi. The like Plutarch noting in a booke intituled, The vertue and fortune of Alexander, taught that banishmentes are oftentimes certaine séedes of warres. Certainlie Dauid himselfe, when he liued in Exile, was constrained euen against his will, to come into battaile with the Philistians against the Israelites. But if a man will say, that Camillus a banished man, deliuered his countrie, and that the banished Athenians saued the Citie of Athens from 30 Tyrantes: we aunswere, that so notable exploytes happen not oftentimes but verie seldome, but we must haue regard vnto those thinges which happen for y e most part. Furthermore wicked men are not made the better by banishment, because they count y • kinde of punishment most easie. For they say with themselues: Although I shall depart hence, yet the Sunne and Moone are also séene in other Regions: and that which some haue doone of a vertue, they doe with dishonestie. For whe~ it was obiected against a Philosopher that he should be banished, he answered that he was a Citizen of the world. Diogenes when he heard that the Citizens of Sinope had commaunded, that he should be banished out of Pontus: sayd, I in like manner condemne them that they be perpetuallie vppon the shores of Pontus Euxinus. They alledge also that Themistocles who while he liued in banishment, was verie much inriched, and said vnto those that were with him: Yong men, vnlesse we had pearished we should haue bin vtterlie vndoone. By such examples, banished men are made the bolder, and seldome are the better. Out of Caelius the 20 booke 1. Chapter, we haue learned that L. Neracius hauing confidence in riches, was verie proud and malepeart, so that it was a game and pastime vnto him to strike a frée man on the face: vppon which fault in verie déede was laid a penaltie of twentie fiue péeces of monie called Asses. Whefore he caried a seruant about with him, which ware a purse well stuffed with monie: but he at his owne pleasure bid beate verie manie, and straightwayes commaunded to pay them xxv péeces of that monie. So then a light punishment dooth the more easilie prouoke vnto sinne. Herewithall adde, that banished men, seeing they know the secretes of a Citie, and discommodities of the Citizens, doe verie often shewe all those thinges vnto the enemies. Moreouer to excuse themselues, they defame their owne Citie: and the Citizens which be therein, and are held in estimation; they affirme them to be more wicked than themselues. And they set foorth the examples of Socrates, Aristides, and Cicero, who were sometime driuen into exile. Besides foorth, if the auouterer and auouteresse be cast out for adultrie, they méete againe together in an other place, and perseuere in the same wickednesse. And when men haue robbed in their owne countrie, they being cast foorth of the same, will not cease to rob elsewhere: so as their sinnes be not hindered by their banishment. Also this punishment séemes to be much against charitie towardes our neighbors. For when a prouince or Citie hath wicked men among them, they so disburden themselues, as they burden other Cities and prouinces. Besides, they which so be cast foorth, if they might abide in their countrie, would be more diligentlie marked, séeing they be there well knowen: but in an other land, where they are not knowen, they both sinne more easilie and also escape vnpunished. And at home Infamie would beare a stroke with them, and they would be ashamed, when as in an other place, they liue without shame. If Citizens should so send out one infected with the plague as they would commaund him to enter into other Cities, those Cities would not onelie put him backe, but would also complaine and that greeuouslie of those men. But if it would be vniust, as touching the sicknesse of the bodie, what are we to iudge concerning the vices of the minde? Also if a man by poyson kill a condemned man, he should be accounted most wicked: Howbeit to send mischéeuous men into strange landes, séemeth to be nothing else but to infect them. There might be other Arguments and that verie manie to perswade on this behalfe, but these séeme to be the chiefest. 43
8 Now are we to determine which may séeme to be the right way. Doubtlesse it appeareth vnto me that either part is to be imbraced: and I would say, that the vse of banishmentes is after some sort to be retained, but not so, that banished men should be sent vnto others, among whome they should become the woorse, and to infect them. Wherefore they ought to be banished within the boundes of the dominion subiect vnto the Magistrate. For wicked men should the easilier be restrained, if it were not frée for them to wander here and there, and according to the greatnesse or lightnesse of their offence, so may they limit vnto them places more painefull or more commodious. And assuredlie God when he would banish Adam and Caine, 44 he sent them not foorth of his dominion. Further the lawes of Moses so appointed the Cities of refuge, 45 as he would haue them to be certaine. But thou wilt say: Then will all places be filled with banished men: I aunswere that we must not easilie be led vnto this kinde of punishment. For there be other kindes of punishmentes, as are prisonmentes, lessening of substance, remouing from offices, and diuers other. Moreouer God sent not into exile, Core, Dathan, and Abiron, when they were seditious men: neither did he condemne vnto banishment Achan an haynous offender. 46 Banishmentes then must be vsed otherwhile, but not often. The Roman lawes when libertie stoode, did not cast foorth into Exile (as it hath bin said) although they suffered, such as were willing to depart. 47 Dauid banished Absolon, but not out of the boundes [of his dominion. 48 ] Salomon also commaunded that Abiathar and Semei should be banished, but he cast them not foorth of Ierusalem. Iephta also was cast out by his brethren, but yet into the lad of Tob which is thought to haue bin in y e tribe of Gad. Neither is there anie néede to take an example of wicked Amasias, although he cast not foorth the prophet out of y e tribes of y e Iewes: for he sent him into y e tribe of Iuda. Also y e Leapers were comaunded by y e lawe to be out of y e Cities, & to wander among desolate places, yet were they not sent away vnto strange Nations, neither was it a sinne to be stricken with leprosie. So then, that separatio~ must not be counted a punishment, but rather a certaine caution, least they that were whole should be infected. Excommunication which was said to be a certaine kinde of banishment, dooth not vtterlie cast men out of the Church: because it is lawfull for the excommunicates to heare the word of God. Further they are admonished by the faithfull, althouth it be not lawfull to be conuersant with them for the soule sake. Moreouer the Church ceaseth not to pray for them, that they may repent and returne into the way againe. True in déede it is, that ill humors are driuen out of the bodie: and corrupt members out of the Commonweale, vnfruitfull twigges and bowes are cut off, aswel from vines as from trées: howbeit betweene these things & banished men there is no iust co~parison: for these things being cut off and expelled, cannot hurt as doe banished men, who are woont to hurt both themselues and others also. Besides, true it is which is commonlie said, 49 that an euill must be corrected where it is bred. But some man will obiect that it would be vnprofitable, if banished men should be had in such places: for there perhappes they can not doe or occupy anie thing. Hereunto may be said, they are banished vnto worke. In times past leawd men were sent away vnto y e Quarries & Mines. And at this day in manie places, they are sent into Gallies, that they may neither hurt themselues nor others, and that they may labour with some profite to the Commonweale. By this meanes might the inconueniences which come by banished men be taken away. These thinges vndoubtedlie are not set downe of vs by reasons Demonstratiue, but confirmed as me thinketh by probable reasons. 50 This moreouer I thinke good to adde, that if anie through feare flie away of their owne accord, the Citie is not therefore to be blamed, because it could not let them. But yet it séemeth not to be well aduised, if afterward it forbiddeth them to returne. Better it should be to suffer them to returne, whome being returned, they may send out vnto such places as they shal thinke to be due vnto their misdéedes.
← 67. The fourteenth Chapter. Of the office · Contents · 69. The sixteenth Chapter. Whether it be →
Footnotes
-
In 1. king. 2 at the end. ↩
-
The orders obserued in the treatise of this Co~ mon place. ↩
-
The Etymologie of Exile. ↩
-
The difference between Exile and Peregrination. ↩
-
What maner of Action is Exile. ↩
-
Banna. ↩
-
The definition of Exile. ↩
-
The Romane common weale considered of two maner of wais ↩
-
Cicero. ↩
-
That the Romane Lawes punished no offence. by Exile. ↩
-
Ad aras, non ad arma. ↩
-
A kinde of banishment among the Gretians for 10. or 15. yéeres. ↩
-
The banishment of Aristides. ↩
-
The indeuour in a Citie that no one should surpasse an other. ↩
-
A voluntarie Exile. ↩
-
Patroclus. ↩
-
Adrastus. ↩
-
Orestes. ↩
-
What maner of punishments ⟨…⟩ were. ↩
-
A voluntarie Exile of a man accused. ↩
-
- Sa. 21. 10.
-
- kings. 13. 7.
-
- kings. 11. 40. The difference betweene the Israelite & Romane Exile.
-
An other kinde of voluntarie Exile. ↩
-
What maner of Exiles were vnder the Romane Emperors. Thrée sorts of Exile. ↩
-
What banishment was Lata Fuga. ↩
-
What maner of Exile deportatio was. ↩
-
Men banished vnto Mynes. ↩
-
Banishme~t home to a mans house. ↩
-
A dishonest banishment ↩
-
Exile a name not of dishonestie but of calamitie. ↩
-
Two Exiles metaphoricallie so called. ↩
-
Exile of them that flie for Religion. ↩
-
Whether Christian magistrates may vse Exile for a punishment ↩
-
That it is lawfull. ↩
-
Gen. 4. 14. ↩
-
Iud. 11. 2. ↩
-
- Sa. 14. 24
-
- kings. 2. 36. Ibid. 26.
-
Amos. 7. ver. 13. ↩
-
Leui. 13. 40 Numb. 5. 2 ↩
-
That it is not lawfull for Christian Magistrates. ↩
-
What vse of banishment is to be retained. ↩
-
Whither Adam was banished. ↩
-
In what sort Moses appointed the Cities of refuge. ↩
-
Iosua. 7. 25. ↩
-
- Sa. 14. 24.
-
- kings. 2. ver. 26. & 36. Iud. 11. 2.
-
Where an euill must be corrected ↩
-
⟨…⟩. ↩