Let not the inexperienced inquirer be misled into any wrong conclusion by the number of “various readings,” amounting to many thousands, which textual criticism has brought to light.  The greater the number of manuscripts collated, the greater will be the number of these readings; while, at the same time, we are continually making a nearer approach to the purity of the primitive text.  As a general rule these variations relate to trifling particulars; as, for example, whether the conjunction and shall be inserted or omitted; whether but or for is the true reading; whether this or that order of words giving the same sense shall have the preference, etc.  A few of the variations are of a more important character.  Thus, in John 1:18, some manuscripts and fathers instead of only begotten Son, read only begotten God.  But even here we may decide either way without changing or obscuring the great truths of the gospel narratives; for these are not dependent on particular words or phrases, but pervade and vivify the New Testament, as the vital blood does the body.  The same may be said of certain passages which, on purely critical grounds—­that is, the authority of ancient manuscripts—­some have thought doubtful; as, for example, John 5:4, and the narrative recorded in the beginning of the eighth chapter of the same gospel.  The insertion or omission of the passages concerning which any reasonable doubts can be entertained on critical grounds, will not affect in the least the great truths of the gospel narratives.

4.  But it may be asked, Was the text from which the Old Latin version was made, and with which, as we have seen, the oldest manuscripts have a close agreement, substantially the same as that which proceeded from the inspired authors?  Here we must discard all groundless suppositions, and adhere strictly to the known facts in the premises.

The first fact to be noticed is the public reading of the gospels in the Christian churches, a custom which prevailed from the earliest times.  Justin Martyr, writing before the middle of the second century, says of the memoirs written by the apostles or their followers and called gospels (which have been shown to be our canonical gospels, chap. 2:7) that either these or the writings of the Jewish prophets were read in the Christian churches on the first day of every week.  This is a fact of the highest importance; for it shows that the witnesses and guardians of the sacred text were not a few individuals, but the great body of believers, and that no systematic corruption of their contents could have taken place without their knowledge and consent, which would never have been given.