From http://drakeshelton.com/2011/09/15/the-protestant-position-on-the-apocrypha-defended-in-francis-turretin-and-william-whitaker/ we learn:
V. There are so many contradictions and absurdities in the additions to Esther and Daniel that Sixtus Senensis unhesitatingly rejects them. Baruch says that in the fifth year after the destruction of Jerusalem, he read his book to Jeconiah and to all the people of Babylon; but Jeconiah was in prison and Baruch had been taken away to Egypt after the death of Gedaliah (Jer. 43:7*). He mentions an altar of the Lord (Bar. 1:10) when there was none, the temple being destroyed. The books of the Maccabees often contradict each other (compare 1 Mac. 1:16 with 9:5, 28 and chapter 10). The suicide (autocheiria) of Razis is praised (2 Mac. 14:42). Will-worship (ethelothreskeia) is commended (2 Mac. 12:42) in Judass offering a sacrifice for the dead contrary to the law. The author apologizes for his youth and infirmity and complains of the painful labor of abridging the five books of Jason, the Cyrenian (2 Mac. 2:23*, 24; 15:39). If you wish any more specimens from these books, consult Rainold, Chamier, Molinaeus, Spanheim and others who have pursued this line of argument with fullness and strength.
VI. The canon of faith differs from the canon of ecclesiastical reading. We do not speak here of the canon in the latter sense, for it is true that these apocryphal books were sometimes read even publicly in the church. But they were read for the edification of the people only, not for establishing the authority of the doctrines as Jerome says, Praefatio . . . in Libros Salomonis (NPNF2, 6:492; PL 28.1308). Likewise the legends containing the sufferings of the martyrs (which were so called from being read) were publicly read in the church, although they were not considered canonical. But we speak here of the canon of faith.
VII. The word canon is used by the fathers in two senses; either widely or strictly. In the first sense, it embraces not only the canon of faith, but also the canon of ecclesiastical reading. In this way, we must understand the Third Council of Carthage, Canon 47 (Lauchert, p. 173) when it calls these canonical books (if indeed this canon has not been foisted in [pareisaktos] because it mentions Pope Boniface who was not at that time pope; hence Surius, the Ivlonk [Concilia omnia (1567), 1:508*] attributes this canon to the Seventh Council of Carthage, not the Third) not strictly and properly of the canon of faith, but widely, of the canon of reading. The synod expressly says that the sufferings of the martyrs should also be read and so we must understand Augustine when he terms them canonical: For he makes two orders of canonicals: the first of those which are received by all the churches and were never called in question; the second of those which are admitted only by some and were usually read from the pulpit. He holds that the latter are not to be valued as rightly as the former and have far less authority (Augustine, Reply to Faustus the Manichaean 11.5* [NPNFI, 4:180]). But the Apocrypha are spurious, false and worthless writings-the fables of the Scriptures (Augustine, CG 15.23 [FC 14:474]). However the word canon is taken strictly for that which has a divine and infallible authority in proving the doctrines of faith. Jerome takes the word in this sense when he excludes those books from the canon. Thus Augustine attached a wider signification to the word canon than Jerome, who again takes the word apocryphal in a wider sense than Augustine, not only for books evidently false and fabulous, but also for those which (although they might be read in the church) should not be used to prove the doctrines of faith. Thus the seemingly contradictory expressions of these fathers may easily be reconciled. Thus Cajetan near the end explains them: The words of councils as well as of teachers being brought to the test of Jerome, it will appear that these books are not canonical (i.e., regulars to establish matters of faith), although they may be called canonical (i.e., regulars for the edification of believers), since they were received into the Biblical canon for this purpose (In librum Hester commentarii, in quotquot in Sacra Scripturae (1639], 2:400). Dionysius Carthusianus agrees with him (Prooemium in Tobiam, in Opera Omnia [1898], 5:83-84).
Trent found the need only after what had always been accepted was challenged. Try reading some secular sources for history instead of the biased stuff you have been.
Watch it!