Alex, und LXX_,
N??rnberg, 1901, p. 74). It is, however, surprising that this divergence
of use, in so important a matter as the extent of the canon, did not
give rise to a more general controversy. What discussion there was on
this question lay chiefly between a few scholarly individuals, who
treated the matter as of private and personal, almost as much as of
public, interest.
Even if it were admitted that these works were not in the Hebrew canon,
the question is still not absolutely settled. For it might be contended,
without at all asserting that the Hebrew canon was erroneous or
deficient in its time, that these and other apocryphal works were
reserved in the providence of God for the Christian Church to deal with
as she thought fit. Nor is it clear that her powers as to them, when
deciding for canonicity or no, were of necessity more restricted than
her powers as to the N.T. books on the same question. What Tertullian
says with regard to 'Enoch' might be extended to other books, "Scio
scripturam Enoch... non recipi a quibusdam quia nec in armarium
Judaicum admittitur.
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