Bible "like any other book" which caused so much {24} scandal, forty years ago, may not yet be generally accepted, and though Bishop Colenso's criticisms may still lie, formally, under ecclesiastical ban, yet the Church has not wholly turned a deaf ear to the voice of the scientific tempter; and many a coy divine, while "crying I will ne'er consent," has consented to the proposals of that scientific criticism which the memorialists renounce and denounce. A humble layman, to whom it would seem the height of presumption to assume even the unconsidered dignity of a "steward of science," may well find this conflict of apparently equal ecclesiastical authorities perplexing--suggestive, indeed, of the wisdom of postponing attention to either, until the question of precedence between them is settled. And this course will probably appear the more advisable, the more closely the fundamental position of the memorialists is examined. "No opinion of the fact or form of Divine Revelation, founded on literary criticism [and I suppose I may add historical, or physical, criticism] of the Scriptures themselves, can be admitted to interfere with the traditionary testimony of the Church, when that has been once ascertained and verified by appeal to antiquity."[3] Grant that it is "the traditionary testimony of the Church" which guarantees the canonicity of each and all of the books of the Old and New Testaments. Grant also that canonicity means infallibility; yet, according to the thirty-eight, this "traditionary {25} testimony" has to be "ascertained and verified by appeal to antiquity." But "ascertainment and verification" are purely intellectual processes, which must be conducted according to the strict rules of scientific investigation, or be self-convicted of worthlessness. Moreover, before we can set about the appeal to "antiquity," the exact sense of that usefully vague term must be defined by similar means. "Antiquity" may include any number of centuries, great or small; and whether "antiquity" is to comprise the Council of Trent, or to stop a little beyond that of Nicæa, or to come to an end in the time of Irenæus, or in that of Justin Martyr, are knotty questions which can be decided, if at all, only by those critical methods which the signataries treat so cavalierly. And yet the decision of these questions is fundamental, for as the limits of the canonical scriptures vary, so may the dogmas deduced from them require modification. Christianity is one thing, if the fourth Gospel, the Epistle to the Hebrews, the pastoral Epistles, and the Apocalypse are canonical and (by the hypothesis) infallibly true; and another thing, if they are not. As I have already said, whoso defines the canon defines the creed.