Reasons 1–4 affirming prior grace-light: object; seeker; exhibition; opening of seals
The reasons for the affirming opinion are these:
1. From the object to be known. For Scripture's sense is that very thing which must be known salutarily. Therefore there must be some cause that manifests it, and so is prior to it in the order of nature. And who will deny that this cause is the Holy Spirit's illumination?
II. From the reason of the seeker and finder. For that without which, as principal cause, Scripture's essence, nature, and form — which is its true sense — cannot be found, precedes by nature the finding of Scripture's sense: since a cause is prior by nature to its effect. But now Scripture's essence, nature, and form cannot be found without the Holy Spirit's gracious light as principal cause (John 6:44; Matthew 16:17; Psalm 25:4). Augustine, Soliloquies book 1 chapter 1: "Everyone," he says, "has sought you rightly whom you have made to seek rightly." Therefore the Holy Spirit's grace-light precedes by nature the finding or knowledge of the essence, nature, and form — that is, of Scripture's sense.
III. From the reason of exhibition and offering. For whoever pours Scripture's essence into the heart so that it may be kept there unto salvation is prior by nature to the knowledge of Scripture's essence: since it is not the chariot that draws the horses, but the horses the chariot; and the sower's hand precedes the sowing itself. But now the Holy Spirit by his grace-light pours into the heart Scripture's essence or sense (Matthew 13:11, Matthew 13:23; Jeremiah 31; Joel 2; 2 Timothy 2:7; Zechariah 10:1). Therefore the Holy Spirit by his grace-light precedes the knowledge of Scripture's sense.
IV. From the reason of opening and revealing Scripture's seals. For whatever opens Scripture as a closed and sealed book is, as efficient cause, prior to Scripture opened. For if a barred door is to be unlocked, the key must first be inserted into the lock. But now Sacred Scripture is a closed book to all flesh (Isaiah 29:11). Yet Christ and his Spirit with light bear the keys of the house of David suspended from their shoulders, so that he may open and none shut, shut and none open (Revelation 3:7). Whence Theophylact on John chapter 10: "Because," he says, "in the Holy Spirit the Scriptures are understood and opened, which show us Christ, the Holy Spirit is rightly called the doorkeeper." Compare also Augustine, Tractate 3 on John chapter 1. Therefore the Holy Spirit by his gracious illumination is prior by nature to Scripture opened.
Latin
RATIONES vero pro affirmante sententia sunt istae: 1. Ab objecto cognoscendo. Nam sensus Scripturae illud ipsum est, quod salutariter cognosci debet. Ergo causam aliquam esse oportet, quae illum manifestet, atque ita ordine naturae illo prior sit. Quis vero negabit, hanc causam esse illuminationem Spiritus sancti? II. A ratione quaerentis & invenientis. Nam sine quo, tanquam causa principali, essentia, natura, & forma Scripturae, quae est verus illius sensus, inveniri nequit, id ordine naturae antecedit inventionem sensus Scripturae: siquidem causa suo effectu natura prior est. Jam vero essentia, natura & forma Scripturae sine lumine gratioso Spiritus sancti, tanquam causa principe, inveniri nequit, Joh. 6.v.44. Matth. 16.v.17. Psal. 25.v.4. Augustinus Soliloq. lib. 1. cap. 1. Omnis, inquit, te recte quaesivit, quem tu recte quaerere fecisti. Ergo lumen gratiae Spiritus sancti ordine naturae inventionem seu cognitionem essentiae, naturae & formae, id est, sensus Scripturae, praecedit. III. A ratione exhibitionis & oblationis. Nam qui essentiam Scripturae in cor ingerit, ut inibi ad salutem custodiatur, is cognitione essentiae Scripturae ordine naturae prior est: siquidem non currus equos, sed equi currum trahunt; & manus seminantis ipsam seminationem antevertit. Jam vero Spiritus sanctus lumine gratiae suae ingerit in cor essentiam sive sensum Scripturae, Matth. 13.v.11. & 23. Jerem. 31. Joel 2. 2. Tim. 2.v.7. Zach. 10.v.1. Ergo Spiritus sanctus lumine gratiae suae notitiam sensus Scripturae antecedit. IV. A ratione apertionis & revelationis sigillorum Scripturae. Nam quicquid Scripturam tanquam librum clausum & obsignatum aperit, id tanquam causa efficiens aperta Scriptura prius est. Si enim janua obserata referari debeat, clavis in seram prius inferenda est. Jam vero sacra Scriptura omni carni est liber clausus, Esa. 29. vers. 11. Christus vero & spiritus ejus cum lumine claves domus Davidis ex humeris suis suspensas gerit, ut aperiat & nemo claudat, claudat & nemo aperiat, Apoc. 3.v.7. Unde Theophylactus in caput 10. Johannis: Quia, inquit, in Spiritu sancto intelliguntur & aperiuntur Scripturae, quae ostendunt nobis Christum, merito ostiarius dicitur Spiritus sanctus. Confer etiam August. tract. 3. in c. 1. Johannis. Ergo Spiritus sanctus gratiosa illuminatione sua, ordine naturae prior est Scriptura aperta.