Certainty rests on the revelation of the truthful God; analytic method serves theology but does not produce justifying faith
Philosophy teaches that we should doubt what sense has not ascertained, what is not a principle, and what demonstration has not confirmed. So here one may doubt — or ἐπέχειν, withhold judgment — whether hollowness alone is why the rainbow is an arc. Yet we know that the church's doctrine, handed down by God, is certain and unchangeable, even when sense does not grasp it, even when it is not born with us as principles are, and even when demonstration does not find it. The cause of certainty is the REVELATION OF GOD WHO IS TRUTHFUL.
The Word of God makes us ἀμεταπτώτους — unshaken — in Christian faith with πληροφορία, full assurance, as so many martyrdoms testify.
The analytic method applied to the disciplines — or, more clearly, didactic syllogisms drawn from each discipline's own principles — makes us learned in every kind, knowing and assenting ἀμεταπτώτως. Not only because they have a βιαστικήν, compelling force that drives and convicts τὸν ἔσω λόγον, the inner reason, mind, and conscience, but also because such syllogisms draw their reasons from the proper nature of their subjects — not from accidents or from some common attributes, but from true essentials.
In other disciplines analysis aims at nothing else than this: from vernacular propositions whose predicates have an essential and defining bond with their subjects, it leads us necessarily into knowledge of a necessary and vernacular conclusion. So too in sacred theology the only end of analysis to seek is that, by the help of logic and especially of analytics, we may gain accurate knowledge of theological questions from theology's own λήμμασι — its proper assumptions — and enjoy similar fruits: accurate distinctions between proper and common reasons, and a way of defining spiritual things that logical precepts can supply.
Not the greater gifts, though. Justifying faith is God's alone to give, and the Holy Spirit kindles it in our hearts; likewise the fruits of the Spirit's faith are good works. See the most learned Joachim Camerarius, in the prolegomena to his notation of figures of speech on the four Gospels.
Latin
Etsi autem philosophia docet, dubitandum esse de his, quae non sunt sensu comperta, nec sunt principia, nec sunt demonstratione confirmata, ut hic licet dubitare, seu ἐπέχειν, an sola nobis cavitas sit causa, cur iris sit arcus; tamen doctrinam ecclesiae a Deo traditam sciamus certam & immutabilem esse, etiamsi nec sensu deprehenditur, nec nobiscum nata est, ut principia, nec demonstrationibus invenitur, sed causa certitudinis est REVELATIO DEI QUI EST VERAX. Verbum Dei facit nos ἀμεταπτώτους in fide Christiana πληροφορίᾳ, ut testantur tot martyrium supplicia. At analytica methodus applicata disciplinis, sive, ut clarius loquar, syllogismi didascalici, qui e propriis earum disciplinarum principiis deducuntur, efficiunt nos doctos in quoquo genere, in cognoscendo & assentiendo ἀμεταπτώτως, non ideo tantum, quia vim habent βιαστικήν, quae cogit & convincit τὸν ἔσω λόγον interiorem rationem seu mentem & conscientiam: sed etiam, quia ejusmodi syllogismorum rationes ex propria rerum subjectarum natura, non ex accidentibus aut aliis attributis communibus quibusdam, sed veris essentialibus, ducuntur. Ut n. aliis disciplinis nihil aliud analyticè propositum est, quam ut ex propositionibus vernaculis, quarum praedicatum cum subjectis habent essentialem & definitivum nexum, deducant nos necessario in cognitionem necessariae & vernaculae conclusionis: ita quoque in sacra Theologia nullus alius finis quaerendus est analyseos, quam ut beneficio logicae & imprimis analyticae accuratam nobis quaestionum theologicarum cognitionem ex propriis theologiae λήμμασι sumtionibus comparemus, & similes fructus percipiamus, ut sunt accuratae distinctiones propriarum & communium rationum, modus definiendi res spirituales, qui scilicet ab logicis praeceptis exspectari possunt; non etiam majores, ut est fides justificans, quae solius Dei munus est & a Spiritu sancto accenditur in cordibus nostris, itemque fructus fidei Spiritus sunt opera bona. Vide doctissimum Joachimum Camerarium in prolegomenis notationis figurarum sermonis in libros quatuor Euangeliorum, pag. 9. et 12.