You won’t find much that isn’t tipped with modern anachronisms.
Because at the time, it was, frankly, inconsequential. We have to keep in mind the concept of putting all Scriptures together under one binding was still relatively new. Movable type was only just invented! Other Catholics in that era also sided with Luther on the canon, including Erasmus, and Cardinal Cajetan – neither of whom was a fan of Luther, to put it mildly!
Prior to Trent, it was common for Catholics to take “Jerome’s stance” on the canon. This was not in any way thought heretical or even the slightest bit odd or offensive. The canon had been viewed in a sort of fluid way – not that books would come and go, to be sure, but that they would have varying degrees of authority based on authorship, proximity to the apostles, acceptance within the wider church catholic, etc.
For example, the Gospels were all accepted by the early church on these grounds. We call these homologoumena; they were agreed-upon. This is why the early church uniformly rejected spurious gnostic gospels.
Some books, like Revelation, James, Hebrews were “spoken against” by members of the early church – James even had the “h-word” (heretical) occasionally tossed at it. These books were called antilegomena. They were understood by some to be inspired, and by others to not. So the church generally used them to confirm doctrine, but not draw doctrine from exclusively.
At Trent, we see a shift. The canon is no longer merely a rule by which to confirm the faith, but now viewed as a necessary table of contents, and anyone who disagrees is anathema. This was no light change. The votes to confirm the ‘Table of Contents’ under pain of anathema were very close: 24 to 15, with 16(!) abstensions. That’s right. Just 9 votes decided to close the canon. It could have easily gone another way. It must also be noted that Luther was dead when Trent closed the Roman Catholic canon.