An answer to a certain book, writtenAn answere to a certeine booke, written

such arguments run for currant at Rhemes, where popish blindness reigneth: but being a little opened and laid forth in the light, are by and by espied to be naught. Of this difference two examples you allege: the former, is the story of the adulterous woman in the eight of S. John: which although some Greek copies have wanted, as appeareth by the Syriac interpreter, by Chrysostom, by Nonnus, by Jerome, yet others of as great authority had it. So this difference is not through later corruption, nor proveth no more that the Greek testament now is to be rejected, then it was in S. Chrysostoms days. And furthermore this story being in your vulgar translation, what can you devise ⟨p. 330⟩against the Greek, more then the latin? The Greek and latin agreeing, how is the Greek more corrupt then the Latin? The other is in the Epistle to the Ephesians, Chap. 3. verse 14. Wherein Saint Jerome saith certain words were added in the latine, Domini nostri Jesu Christi, not being in the Greek. But that herein Saint Jerome was deceived, appeareth by S. Chrysostom, who readeth the words in the Greek as you may see in his Greek commentaries. And by this one example we may further note, what diligence Saint Jerome used some time in correcting the latin according to the Greek, that denieth words to be in the Greek, which yet are found in Saint Chrysostoms copies, and many moe.

such arguments runne for currant at Rhemes, where popish blindnes raigneth: but being a litle opened and laid forth in the light, are by and by espied to be naught. Of this difference twoe examples you alledge: the former, is the story of the adulterous woman in the eight of S. Iohn: which although some Greeke copies haue wanted, as apeereth by the Syriake interpreter, by Chrysostom, by Nonnus, by Ierome, yet others of as great authoritie had it. So this difference is not through later corruption, nor prooueth no more that the Greeke testament nowe is to be reiected, then it was in S. Chrysostomes daies. And furthermore this storie being in your vulgare translation, what can you deuise ⟨p. 330⟩against the Greeke, more then the latine? The Greeke and latine agreeing, how is the Greeke more corrupt then the Latine? The other is in the Epistle to the Ephesians, Chap. 3. verse 14. Wherein Saint Ierome saith certaine wordes were added in the latine, Domini nostri Iesu Christi, not being in the Greeke. But that herein Saint Ierome was deceiued, appeereth by S. Chrystome, who readeth the wordes in the Greeke as you may see in his Greeke commentaries. And by this one example we may further note, what diligence Saint Ierome vsed some time in correcting the latine according to the Greeke, that denieth wordes to be in the Greeke, which yet are found in Saint Chrysostomes copies, and manie moe.