Questions on the Four Books of Sentences

2nd

Moses first wrote the Pentateuch, nor was it all in the Mosaic Law, but only the Old Testament. What about this? Item, whoever is an author of human sciences, the sharper his intellect, the more he avoids superfluity in teaching. But in Sacred Scripture, it seems superfluous things are contained, such as ceremonies and many histories, the knowledge of which seems necessary for salvation. What about this?
3

Item, there are many things about which one does not know with certainty from Sacred Scripture whether they are mortal sins or not, the knowledge of which is nevertheless necessary for salvation, because one not knowing that it is a mortal sin will not sufficiently avoid it. Therefore, etc.

Against this: Augustine

Augustine

Book 2 of The City of God, chapter 2, speaking of the canonical scripture, he says: "To which we give faith regarding those things which it is not expedient to be ignorant of, and which we are not qualified to know by ourselves."
Augustine

In this question, there are innumerable [people] writing, condemning Sacred Scripture or a part of it, as is evident in the books of Damascenus and Augustine On Heresies.
Manichaeans

Some heretics receive nothing from Scripture.
Jews

Some, not the Old Testament, like the Manichaeans, as is evident in the book of Augustine On the Utility of Believing, saying that the Old Testament is from an evil principle.
Saracens

Some, however, only accept the Old Testament, like the Jews.
Some, however, [accept] something of both, like the Saracens, to whom the unclean Mahomet mixed other innumerable impurities.
Some, [accept] something said in the New Testament, for instance, various heretics who, having poorly understood various sentences of Scripture, neglected others as a foundation. For example, Romans 13: "He who is weak, let him eat herbs." Item, James 5: "Confess your sins to one another." From this, they erred regarding the sacrament of penance, some saying that it can be dispensed by anyone, not a priest, or relying on other such authorities poorly understood.

Against all these in common

There are eight ways to reasonably convict them, which are: prophetic pronouncement, the concord of the scriptures, the authority of the writers, the diligence of the recipients, the reasonableness of the scriptures, the irrationality of individual errors, the stability of the Church, and the clarity of miracles.

Regarding the first, it is clear:

prophetic pronouncement

Because God alone can naturally—not from another—foreknow future contingent events with certainty, only He, or one instructed by Him, can predict them with certainty. Now, many such things pronounced in Scripture have been fulfilled, as is evident to one considering the prophetic books, from which it is not doubtful that [the conclusion] follows, as remains according to Gregory in the homily on Advent.
88 Augustine

Augustine touches on this way in Book 2 of The City of God, chapter 10, where he says: "He shows that he narrated true past events by the truth with which the future events he announced were fulfilled."

Regarding the second, namely:

Concord of the Scriptures

The concord of the scriptures is thus: In non-evident things, which do not have evidence from their terms nor from their principles, many [people] differently disposed would not agree firmly and infallibly unless they were inclined to assent by a superior cause of their intellect. But the writers of the sacred canon, being variously disposed and existing in different times, were in total agreement regarding such non-evident things.
Augustine

Augustine treats this way in The City of God, book 18, chapter 41: "Our authors should have been few, so that what ought to be of their religion might not become cheapened by a multitude, nor yet so few that their agreement is not to be marveled at. For no one will easily find, in the multitude of philosophers who left behind monuments of their dogmas through literary labor, [a group] that agrees in all things that they perceived." And Augustine proves this with examples there. (A greater [argument] is also assumed, not only proved by the example of the prophets as Augustine seems to prove, but also by reason, because since the intellect is born to be moved as to assent by an object evident in itself or in another, nothing else but the object can cause such an assent unless it virtually...)
Gregory on Romans