Among the Hebrews, [those who] interpret this book are R. ibn Ezra [Abnezra], R. Solomon Yarchi [Rashi], [and] R. Isaiah — who, however, seems rather to institute a compendium. But among the Christians: Origen, Theodoret, Procopius, St. Augustine, Rupert, Lyra, Abulensis, and, from our Germany last, Andreas Masius — whom some carp at as [being] a little not-rightly-of-the-faith (the Possevine Appendix, p. 284, [in] the last [entry] on Joshua). But those who know him by face and familiarly affirm [him] most retentive of the Catholic faith and of Pontifical authority — even [those] who would not wish it so, [being] from the flock of the Innovators [Protestants]. And how often does he clearly and openly display this from these his own commentaries? On ch. 6, fol. 103: “Most foolish — not to say impious — it seems to me, to inquire too curiously into those sacred [rites], and ceremonies, and rites of worshipping GOD, which we have as handed down by our elders in the Church, [by] most holy men most approved by GOD.” In the same [place], fol. 105: “Let us in nothing, by our reasonings and our judgment, lie against those divine utterances, but with a simple mind let us acquiesce in those senses which the authority of the holy Fathers has explained to us, [which] the Church has approved, [which] antiquity has strengthened.” And a little after: “That these additions to the words of God — since they look to this, that the divine triumph here may turn out more illustrious and august, and may affect the minds of all with greater religion — so far did not displease GOD, that they were even vehemently pleasing [to Him], the outcome itself teaches. On which account I do not see why every rite and apparatus in the temples of GOD, not expressly prescribed by GOD, ought to be so petulantly derided by many — provided it be useful for exciting piety.” And there is a most clear profession of the Catholic faith, and an exhortation to it, in ch. 11, p. 211 (which I resolve to cite there, quest. 10); and against the Iconomach Calvinists, ch. 22 — enemies of altars and of [all] rites, every one of them — ibid., pp. 316 & 317, 324; ch. 24, p. 336. Nay, even his widow-wife (though now married to the most honorable Consul Sevener), and his other kinsmen, are still said to guard, in the midst of heretics, the sound religion which they saw [guarded] in him. So that our Pererius deservedly praises him several times. For [on] Gen. ch. 15, num. 108: “Andreas Masius,” he says, “is a writer no less elegant and eloquent than learned and accurate.” And on ch. 16, disp. 17, num. 256: “Andreas Masius, in our age, published Commentaries on the book of Joshua, no less Catholic and pious indeed than learned and eloquent.” On Exod. ch. 12, disput. 2: “Andreas Masius, a learned and eloquent writer.” Arias Montanus, on ch. 11 of this book of Joshua (fol. 348): “The most learned and pious man, most dear to us, And. Masius, wrote on this same place.” And ch. 21, p. 536: “the pious Masius.” And in the Apparatus of the Bible, more [praises]. But if in any matter (which is human) he stumbled or erred, one must look upon these his most modest words, which repel all charge of heresy: “Although many,” he himself says (preface to the Greek edition, f. 124), “dissent from me, I neither can nor will refuse [it]; but my judgment — in which I ingenuously confess there is great weakness — I [submit] to the judgment of all, and especially of the MOST SACRED CHURCH, and its—
(col. 255)
—[in which I frankly confess great weakness — I submit] to the supreme ROMAN PONTIFF. See also on ch. 17, where he censures not the [errors] of faith, but the wickedness of our vices (p. 273); as also ch. 20, the abuse of asylums (p. 302 and following). Nor did those who wished to accuse him — Castrius, on Isaiah; Possevino, in the Bibliotheca (bk. 2, ch. 8); and others — prove any heresy in him; but even of these, Possevino, in part 1 of the Apparatus, says it is established (p. 85, and part 2, p. 284) that he was erudite, learned, and upright. And these were once my reasons why, in [my] book On the Joshuan Priests (ch. 7) — since I seemed to have profited something by reading him — I followed him, grateful and willing, with the praise [that was his] due. Nor, however, would I on that account have the right of dissenting from him taken away, if at any time he should seem to me to dissent from the truth (which will afterward not infrequently happen). For it is one thing to esteem some man Catholic, and learned, and useful; another, to swear to all his opinions and words.
[The rest of the left column is blank, with a decorative tailpiece — the Prolegomena end short here.]
(col. 256)
Maldonatus, indeed, on Matthew ch. 1 (where he treats of Rahab), signifies that he has written on this book. But it has not yet been permitted [me] to see [it].