Here is that declared, which was done after the death of Joshua, as appeareth by the book of Judges: but least the strangeness should breed a question, for that a fruitful land and full of springs was given in patrimony to a woman, the writer of the book thought good to interlace that history, which came to pass afterward, that nothing should remain doubtful in the lot of the tribe of Judah. First it is said, that Caleb, after he had taken Hebron, laid siege to Debir, or Kiriath Sepher, and promised to take him to his son in Law which first should enter into it. And it appeareth, that seeing he provoketh his soldiers to take the city with so singular a reward, that it was a matter of no small hardness. Whereby is confirmed that, which we saw before, that a painful piece of work was laid upon him, when he was enfeoffed with such a possession, as not without great danger he could conquer. Therefore, to encourage his most valiant soldiers, he promiseth the marriage of his daughter in reward of his valiantness, whosoever should first scale the walls and enter the city. Then it is added, that Othoniel, which was his brothers som••, ⟨p. 75⟩obtained this reward by his virtue. But how it crept into the vulgar translation, (The younger brother of Caleb,) I know not: and surely, the error can not be excused by any colour: therefore diverse men unskilfully trouble themselves, to search how Othoniel would take his Niece to wife, because such marriage was already forbidden by the Law. It is easy to prove, that he was not her Uncle, but her Uncles son. But here it is demanded, how Caleb was so bold to promise his daughter, before he knew how her affection stood. For although it be the du•tie of parents, to give forth their daughters in marriage: yet they are not allowed such Tyrannical rule over them, that they may marry them to what husbands they list, without knowing their mind and affection to them. For when all contracts ought to be voluntary in marriage, especially there ought to be liberty, that no man be constrained to bind his faith against his will. But Caleb was lead with a likely reason, that he doubted not of the consent of his daughter:
Here is that declared, which was done after the death of Iosue, as appeareth by the booke of Iudges: but least the straungenesse shoulde breede a question, for that a fruitefull lande and full of springes was geuen in patrimonie to a woman, the writer of the booke thought good to enterlace that historie, whiche came to passe afterward, that nothing shoulde remaine doubtfull in the lotte of the tribe of Iuda. First it is saied, that Caleb, after he had taken Hebron, laied seege to Debir, or Kiriath Sepher, and promised to take him to his sonne in Lawe which first should enter into it. And it appeareth, that seeing hee prouoketh his souldiers to take the citie with so singular a rewarde, that it was a matter of no small hardnesse. Whereby is confirmed that, whiche wee sawe before, that a painfull peece of woorke was laied vppon him, when he was infeoffed with such a possession, as not without great daunger he could conquere. Therefore, to encourage his most valiaun• souldiers, he promiseth the mariage of his daughter in reward of his valiantnesse, whosoeuer should first scale the walles and enter the citie. Then it is added, that Othoniel, which was his brothers som••, ⟨p. 75⟩obteined this reward by his vertue. But how it crepte into the vulgar translation, (The yonger brother of Caleb,) I knowe not: and surely, the errour can not be excused by any colour: therefore diuerse men vnskilfully trouble themselues, to search how Othoniel would take his Neece to wife, because such mariage was alredie forbiden by the Law. It is easie to proue, that he was not her Uncle, but her Uncles sonne. But here it is demanded, how Caleb was so bolde to promise his daughter, before he knew how her affection stoode. For although it be the du•tie of parentes, to geue foorth their daughters in marriage: yet they are not allowed suche Tyrannicall rule ouer them, that they may marrie them to what husbandes they list, without knowing their minde and affection to them. For when all contracts ought to be voluntarie in marriage, especially there ought to be libertie, that no man be constrained to binde his faith against his will. But Caleb was lead with a likelie reason, that he doubted not of the consent of his daughter:
