Scripture has light in itself apart from the Church; that light is evidence of truth; metaphysical versus moral evidence
As for the first point: in this question our writers lay down as a foundation that sacred Scripture has in itself a certain light by which, with all authority of the Church set aside, it can become known through itself. And certainly Scripture in many places compares itself to light. But this noted only in general brings little light to this controversy. Therefore it is necessary to set out more distinctly what that light and evidence of Scripture is. For by that light we understand nothing but a certain evidence of truth which the faithful perceive in Scripture, and by which Scripture proves its own divinity to their minds.
Further, a twofold evidence can be distinguished: one which may be called mathematical or metaphysical; another which can be called moral. I call metaphysical evidence that which belongs to first principles known of themselves, and to conclusions demonstrated through principles of that kind. Moral evidence, however, is that which is seen in things that cannot indeed be demonstrated, yet are urged by such marks and arguments that a prudent and skilled man cannot doubt them or wrest dissent from himself. So it is that the Aeneid was written by Virgil, and the orations against Verres, Catiline, and Antony by Cicero.
Latin
VII. Quod ad primum attinet, in hac quaestione nostri tanquam fundamentum substernunt, Scripturam sacram in se lucem quandam habere, qua, seclusa omni Ecclesiae authoritate, per se innotescere possit. Et certe Scriptura pluribus in locis seipsam luci comparat. Sed hoc ita tantum in genere notatum parum lucis affert huic controversiae. Itaque necesse est distinctius tradere quae sit illa Scripturae lux et evidentia. Quippe per lucem illam non intelligimus nisi evidentiam quandam veritatis, quam in Scriptura percipiunt fideles, et qua Scriptura sui divinitatem mentibus eorum probat. VIII. Porro distingui potest duplex evidentia: una quam vocare licet mathematicam seu Metaphysicam; altera vero quae moralis dici potest. Evidentiam metaphysicam voco illam, quae competit primis principiis per se notis, et conclusionibus per hujusmodi principia demonstratis. Moralis autem est illa quae cernitur in rebus quae quidem demonstrari non possunt, sed ejusmodi tamen indiciis et argumentis suadentur, ut de iis vir prudens et peritus dubitare nequeat et dissensum a se impetrare. Sic Aeneidem esse scriptam a Virgilio, et orationes in Verrem, Catilinam et Antonium, a Cicerone.