There be in all, four Books called Machabees. The first S. Jerom found in Hebrew, the second in Greek, as he testifieth Epist. 106. The third is also extant in Greek, and Latin in Bibliis Complutensibus. The fourth seemeth to be that which is mentioned in the end of the first Book. [v. 24.] And either the same, or an other under that title, is also extant in Greek, as testifieth Sixtus Senensis li. 1. Bibliothecae. Who writ them is more uncertain: but most probable every one had a divers author. Neither are the two last approved for Canonical by any authentical authority.

It resteth therefore to speak of the two first, which the Jews and Protestants deny, because they are not in the Hebrew Canon. The Protestants further alleging that they are not in the former Canon of the Church before S. Jerom's time. Moreover objecting certain places of these Books, which they say, are contrary to sound doctrine, and to the truth of other authentical histories, or contradictory in themselves. None of which things can proceed from the Holy Ghost, the principal author of all Divine Scriptures. All which texts we shall more conveniently explicate, according to their true sense, in their proper places. [li. 1. c. 1. v. 1. 7. 11. & 57. ch. 4. v. 52. ch. 6. v. 16. ch. 8. v. 16. li. 2. ch. 1. v. 19. ch. 2. v. 25. ch. 12. v. 43. ch. 14. v. 41. ch. 15. v. 39.] As for the exception, that these Books are not in the Canon of the Jews, it is answered already (Praef. Tobiae) that the Canon of the Christian Catholic Church is of sovereign authority, though the Jews' Canon have them not. Finally whereas these Books were not canonized in the former General Councils, it sufficeth that they are since declared to be Canonical, and Divine Scripture, as some other parts have likewise been, which English Protestants do not deny. As the Epistle of S. James, the second of S. Peter, the second and third of S. John, and S. Jude's epistle: of all which Eusebius, and S. Jerom testify, that some learned Fathers doubted sometimes, whether they were Apostolical or no. [Euseb. li. 3. c. 25. hist. S. Jerom de viris illustri.] But afterwards the same, with these two Books of Machabees, and others, were expressly declared to be Divine Scripture by the third Council of Carthage, can. 47. By the Council of seventy Bishops under Gelasius, though by the name of one Book, as also Esdras and Nehemias as but one Book. Lastly, by the Councils of Florence and Trent.

If any further require the judgement of more ancient Fathers, divers do allege these Books as Divine Scriptures. S. Dyonise, c. 2. celest. Hierar. S. Clemens Alexan. li. 1. Stromat. S. Cyprian li. 1. Epist. ep. 3. ad Cornelium, li. 4. ep. 1. & de exhort. ad Martyrium. c. 11. Isidorus li. 16. c. 1. Etym. S. Gregory Nazianzen hath a whole Oration of the seven Machabees Martyrs and their mother. S. Ambrose li. 1. c. 41. Offic. But to omit others, albeit S. Jerom urged not these Books against the Jews, yet he much esteemed them, as appeareth in his commentaries upon Daniel. c. 1. 11. & 12. S. Augustin most clearly avoucheth li. 2. c. 8. de doct. christ. & li. 18. c. 36. de civit. that notwithstanding the Jews deny these Books, the Church holdeth them Canonical. And whereas one Gaudentius an heretic alleged for defense of his heresy the example of Razias, who slew himself, 2. Mach. 14. S. Augustin denieth not the authority of the Book, but discusseth the fact, and admonisheth that it is not unprofitably received by the Church; si sobrie legatur, vel audiatur: if it be read, or heard soberly. Which was a necessary admonition to those Donatists, who not understanding the holy Scriptures, depraved them (as S. Peter speaketh of like heretics, ep. 2. c. 3.) to their own perdition.

Now touching the contents, a great part of the same history, which is written in the former Book, is repeated in the second, with such variety of some things added, some omitted, as in the Books of Kings and Paralipomenon: and as the Gospel is written by the four Evangelists. Joining therefore these two Books together, the Concordance thereof containeth four principal parts: The Preface, the History, an Appendix, and the Conclusion. But the three former parts are very extraordinarily disposed. For the writer of the second Book (who doubtless was a distinct person from him that writ the former) first of all added an Appendix to the history (written before) making mention of two Epistles, and reciting the sum of one of them, in the first chapter and part of the second, as though he meant to have writ no more of the same matter. But then, as it may seem upon new resolution, intending to abridge the historical Books of Jason, maketh a preface to his works, in the rest of that second chapter. [li. 2. c. 2. v. 24.] And so prosecuteth his purpose: and finally maketh a brief conclusion in the three last verses of the same second Book. The main history containeth two special parts. The first showeth the state of God's peculiar people, the Jewish nation, from the beginning of the Grecian Monarchy, parted after the death of Alexander amongst his followers: of which some did exceedingly persecute the Jews, by divers both subtle and cruel means, to the ruin of many, and even to death and martyrdom of some most constant observers of God's Laws, and true Religion, till the wars of the Machabees, in the first chapter of the first Book, and in the 3^rd 4^th 5^th 6^th and 7^th chapters of the second Book. In the other fifteen chapters of the former Book, and other eight of the second, are described the battles, victories, and triumphs of the valiant Machabees. Of which holy wars Mathathias was the beginner and first captain: Judas the second: the third Jonathas: and Simon the fourth: after whose death his son John Hyrcanus succeeded Duke and High-Priest.