There is no conflict between believing that Scripture is inerrant, and believing that if one came to believe Scripture taught something that one in fact now believes that Scripture in fact *does not teach*, that that would be reason to doubt inerrancy.
Consider the following.
S believes in inerrancy.
S believes that biblical inerrancy is compatible with an ancient earth.
If S were to come to believe that no interpretation of Scripture consistent with an ancient earth were consistent with the literal acceptance of the Genesis text, then S would cease to believe in inerrancy.
All these can be true together. If we are assessing whether someone believes in inerrancy or not, we have to assess this relative to what the person thinks that Scripture actually teaches, rather than assessing it relative to what they say they might do if they were do discover that Scripture teaching something else.
How a Calvinistic God would reconcile me to the idea of reprobation in such a way as to permit me to worship him is difficult for me to comprehend. I sympathize with Talbott's statement 'I will not worship such a God, and if such a God can send me to hell for not so worshipping him, then to hell I will go'.
But let's put it this way. Suppose I became convinced that I couldn't deny Calvinism without denying inerrancy, and also that I couldn't reject inerrancy without undermining Christianity. (This is a real hypothetical scenario, but let's go there for a minute). Then I would be left with my intuition that this sort of God was acting wrongly, and what would I do with that? Could my intuitions be in error? I think I would pose the question as follows. Can Calvinism offer any reason for worshipping their God that is not a dressed-up version of the might-makes-right argument? If no, then I'm with Tom Talbott. I won't worship on the basis of mere power alone. If yes, then I can imagine questioning my intuitions. There are plenty of possible all-powerful beings who deserve to be answered back to and not worshipped. Is there something better than a might-makes-right argument that can be made on behalf of a Calvinistic God? That would be the question.
But we are a long way from this situation. I will repeat that the closest I ever came to atheism was when I started reading the Bible Calvinistically at the age of 19. However, I don't see any superiority in Calvinist interpretations of Romans 9, John 6:44, Ephesians 1:14, or whatever the other Calvinist proof-texts are, to anti-Calvinist interpretations (Hamilton on Romans 9 looks pretty good to me), and since I agree with Steve that a consistent Calvinist has to deny that God loves the reprobate, and I find the attempt to reconcile this denial with John 3:16 and verses like it to be strained. So I'm not, at the moment, faced with the hypothetical problem I posed for myself above.