Thus I cannot but think that the thirty-eight are hoist with their own petard.  Their “appeal to antiquity” turns out to be nothing but a round-about way of appealing to the tribunal the jurisdiction of which they affect to deny.  Having rested the world of Christian supernaturalism on the elephant of biblical infallibility, and furnished the elephant with standing ground on the tortoise of “antiquity,” they, like their famous Hindoo analogue, have been content to look no further; and have thereby been spared the horror of discovering that the tortoise rests on a grievously fragile construction, to a great extent the work of that very intellectual operation which they anathematise and repudiate.

Moreover, there is another point to be considered.  It is of course true that a Christian Church (whether the Christian Church, or not, depends on the connotation of the definite article) existed before the Christian scriptures; and that infallibility of these depends upon infallibility of the judgment of the persons who selected the books of which they are composed, out of the mass of literature current among the early Christians.  The logical acumen of Augustine showed him that the authority of the Gospel he preached must rest on that of the Church to which he belonged.[10]

But it is no less true that the Hebrew and the Septuagint versions of most, if not all, of the Old Testament books existed before the birth of Jesus of Nazareth; and that their divine authority is presupposed by, and therefore can hardly depend upon, the religious body constituted by his disciples.  As everybody knows, the very conception of a “Christ” is purely Jewish.  The validity of the argument from the Messianic prophecies vanishes unless their infallible authority is granted; and, as a matter of fact, whether we turn to the Gospels, the Epistles, or the writings of the early Apologists, the Jewish scriptures are recognised as the highest court of appeal of the Christian.

The proposal to cite Christian “antiquity” as a witness to the infallibility of the Old Testament, when its own claims to authority vanish, if certain propositions contained in the Old Testament are erroneous, hardly satisfies the requirements of lay logic.  It is as if a claimant to be sole legatee, under another kind of testament, should offer his assertion as sufficient evidence of the validity of the will.  And, even were not such a circular, or rather rotatory argument, that the infallibility of the Bible is testified by the infallible Church, whose infallibility is testified by the infallible Bible, too absurd for serious consideration, it remains permissible to ask, Where and when the Church, during the period of its infallibility, as limited by Anglican dogmatic necessities, has officially decreed the “actual historical truth of all records” in the Old Testament?  Was Augustine heretical when he denied the actual historical truth of the record of the Creation?  Father Suarez, standing on later Roman tradition, may have a right to declare that he was; but it does not lie in the mouth of those who limit their appeal to that early “antiquity,” in which Augustine played so great a part, to say so.