Sorry. Nowhere in what you quoted from Trent does it say that "only the sacrament gets us to heaven." It says that the Sacrament of Baptism is necessary for salvation.

The word "salvation" can mean salvation from eternal Hell, but with a detour through Purgatory first. Or it can mean salvation from all punishment in the afterlife, meaning no Purgatory. I believe that Canon V is using "salvation" in the second sense. Trent does not specify, so we just don't know from Canon V itself, which sense was intended.

Trent never says that justification is conferred with the sacrament itself

Right, the text itself says that there can be no justification without the Sacrament or the desire to receive it.  What's at issue is that there are two interpretations of this, with the BoDers hold that this means "either ... or", and anti-BoDers that it means (when flipped back to positive terms) "and".

"We cannot have the wedding without the bride or the groom".  This clearly means that both are required and not that either one would suffice. (non-BoD interpretation)

"I cannot write a letter without a pen or a pencil."  This clearly means that either one would suffice. (BoD interpretation)

I've gone through and examined both possibilities and I find huge problems with the EITHER ... OR reading that I can get into later.

You're still poorly wording this idea.  As is, what you wrote is wrong.  A sacrament doesn't give justification/grace?  That's their essential purpose!  That's the only reason they exist.

Uhm, the answer is obvious, because this section is explicitly referring to the justification of adults, and says so at the beginning and then spends many paragraphs discussing the necessary dispositions to receive the Sarament of Baptism before this particular sentence.

CHAPTER III.


Who are justified through Christ.

But, though He died for all, yet do not all receive the benefit of His death, but those only unto whom the merit of His passion is communicated. For as in truth men, if they were not born propagated of the seed of Adam, would not be born unjust,-seeing that, by that propagation, they contract through him, when they are conceived, injustice as their own,-so, if they were not born again in Christ, they never would be justified; seeing that, in that new birth, there is bestowed upon them, through the merit of His passion, the grace whereby they are made just. For this benefit the apostle exhorts us, evermore to give thanks to the Father, who hath made us worthy to be partakers of the lot of the saints in light, and hath delivered us from the power of darkness, and hath translated us into the Kingdom of the Son of his love, in whom we have redemption, and remission of sins.

CHAPTER IV.

A description is introduced of the Justification of the impious, and of the Manner thereof under the law of grace.

By which words, a description of the Justification of the impious is indicated,-as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, through the second Adam, Jesus Christ, our Saviour. And this translation, since the promulgation of the Gospel, cannot be effected, without the laver of regeneration, or the desire thereof, as it is written; unless a man be born again of water and the Holy Ghost, he cannot enter into the Kingdom of God.

CHAPTER V.

On the necessity, in adults, of preparation for Justification, and whence it proceeds.

The Synod furthermore declares, that in adults . . .

It sure doesn't appear obvious that it applies only to adults, but the contrary appears obvious, i.e. that it applies to all men.

That term "impious" right before the disputed statement is a theological term never applied to those only in Original Sin.  Session VI (this decree) was about justification of adults.  Session V dealt with the justification of infants through Baptism.

Aside from that, St. Alphonsus says that any necessary votum is supplied in infant Baptism by the parents/godparents.  This is why you can't baptize an infant against the wishes of the parents unless he's in danger of death, in which case the Church supplies the votum.  Why do you think that in Baptism, the "infant" is asked, "What do you seek from the Church?"  "Do you wish to be baptized?"  Godparents then respond on behalf of the infant.  So you need to try something else.