Q. John Chrysostom and Sola Scriptura?
John Chrysostom, Archbishop of Constantinople (c. 344 – 407 A.D.):
Sufficiency of Scripture:
Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer to [our own] calculation; but in calculating upon [theological] facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance, and square and rule for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learned what are the true riches, let us pursue after them that we may obtain also the eternal good things;
Philip Schaff, NPNF1, Vol. XII, Homilies on Second Corinthians, Homily XIII., 2 Cor. vii. 1.
And a rule admits neither addition, nor subtraction, since that destroys its being a rule.
Philip Schaff, NPNF1, Homilies on Philippians, Homily XII., Philippians iii. 16.
Tarry not, I entreat, for another to teach thee; thou hast the oracles of God. No man teacheth thee as they; for he indeed oft grudgeth much for vainglory’s sake and envy. Hearken, I entreat you, all ye that are careful for this life, and procure books that will be medicines for the soul. If ye will not any other, yet get you at least the New Testament, the Apostolic Epistles, the Acts, the Gospels, for your constant teachers. If grief befall thee, dive into them as into a chest of medicines; take thence comfort of thy trouble, be it loss, or death, or bereavement of relations; or rather dive not into them merely, but take them wholly to thee; keep them in thy mind.
Philip Schaff, NPNF1, Vol. XIII, Homilies on Colossians, Homily IX., Colossians iii. 16, 17.
And marvel not if He now putteth forward Moses, although He said, ‘I receive not witness from man,’ for He referreth them not to Moses, but to the Scriptures of God.
Philip Schaff, NPNF1, Vol. XIV, Homilies on the Gospel of John, Homily XLI.2., John v. 45–47.
“For I am now ready to be offered up” (2 Tim. iv. 6.), he says. For this reason he writes: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” All what Scripture? all that sacred writing, he means, of which I was speaking. This is said of what he was discoursing of; about which he said, “From a child thou hast known the holy Scriptures.” All such, then, “is given by inspiration of God”; therefore, he means, do not doubt; and it is “profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.”
“For doctrine.” For thence we shall know, whether we ought to learn or to be ignorant of anything. And thence we may disprove what is false, thence we may be corrected and brought to a right mind, may be comforted and consoled, and if anything is deficient, we may have it added to us.
“That the man of God may be perfect.” For this is the exhortation of the Scripture given, that the man of God may be rendered perfect by it; without this therefore he cannot be perfect. Thou hast the Scriptures, he says, in place of me. If thou wouldest learn anything, thou mayest learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us!
Philip Schaff, NPNF1, Vol. XIII, Homilies on Timothy, 2 Timothy, Homily IX., 2 Timothy iii. 16, 17.
There comes a heathen and says, “I wish to become a Christian, but I know not whom to join: there is much fighting and faction among you, much confusion: which doctrine am I to choose?” How shall we answer him? “Each of you” (says he) “asserts, ‘I speak the truth.’” No doubt: this is in our favor. For if we told you to be persuaded by arguments, you might well be perplexed: but if we bid you believe the Scriptures, and these are simple and true, the decision is easy for you. If any agree with the Scriptures, he is the Christian; if any fight against them, he is far from this rule.
Philip Schaff, NPNF1, Vol. XI, Homilies on the Acts of the Apostles, Homily XXXIII., Acts XV. 33.
And a rule admits neither addition, nor subtraction, since that destroys its being a rule.
Philip Schaff, NPNF1, Homilies on Philippians, Homily XII., Philippians iii. 16.
“Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.”
Observe the marks of a robber; first, that he doth not enter openly; secondly, not according to the Scriptures, for this is the, “not by the door.” Here also He referreth to those who had been before, and to those who should be after Him, Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And with good cause He calleth the Scriptures “a door,” for they bring us to God, and open to us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, barreth the passage against the heretics, placing us in a state of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those who are, and those who are not, shepherds. But what is “into the fold”? It refers to the sheep, and the care of them. For he that useth not the Scriptures, but “climbeth up some other way,” that is, who cutteth out for himself another and an unusual way, “the same is a thief.” Seest thou from this too that Christ agreeth with the Father, in that He bringeth forward the Scriptures? On which account also He said to the Jews, “Search the Scriptures” ( c. v. 39 ); and brought forward Moses, and called him and all the Prophets witnesses, for “all,” saith He, “who hear the Prophets shall come to Me”; and, “Had ye believed Moses, ye would have believed Me.” But here He hath put the same thing metaphorically. And by saying, “climbeth up some other way,” He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law ( Matt. xv. 9 ); with which He reproached them, and said, “None of you doeth the Law.” ( c. vii. 19.) Well did He say, “climbeth up,” not “entereth in,” since to climb is the act of a thief intending to overleap a wall, and who doeth all with danger. Hast thou seen how He hath sketched the robber?
Philip Schaff, NPNF1, Vol. XIV, Chrysostom, Homilies on the Gospel of Saint John, Homily LIX.2., John x. 1.
These then are the reasons; but it is necessary to establish them all from the Scriptures, and to show with exactness that all that has been said on this subject is not an invention of human reasoning, but the very sentence of the Scriptures. For thus will what we say be at once more deserving of credit, and sink the deeper into your minds.
Philip Schaff, NPNF1, Vol. IX, Concerning the Statues, Homily I.14.
Regarding the things I say, I should supply even the proofs, so I will not seem to rely on my own opinions, but rather, prove them with Scripture, so that the matter will remain certain and steadfast.
The Fathers of the Church: St John Chrysostom On Repentance and Almsgiving, Volume 96, trans. Gus George Christo, [Catholic University of America Press, 2010], Homily 8.12, On Repentance and the Church, p. 118.
For both they who from the beginning sowed the word were unprofessional and unlearned, and spake nothing of themselves; but what things they received from God, these they distributed to the world: and we ourselves at this time introduce no inventions of our own; but the things which from them we have received, we speak unto all. And not even now persuade we by argumentation; but from the Divine Scriptures and from the miracles done at that time we produce the proof of what we say.
Philip Schaff, NPNF1, Vol. XII, Homilies on First Corinthians, Homily VI.4., 1 Cor. ii. 5.
And that you may not suppose that what I say is a mere conjecture, let us, I pray you, direct our discourse to the Scripture itself.
Philip Schaff, NPNF1, Vol. IX, Chrysostom, Concerning the Statues, Homily VII.5.
What then after so great painstaking? The Apostles also wrote, even as Paul likewise said, “they were written for our admonition, upon whom the ends of the world are come.” ( 1 Cor. x. 11.) And again Christ said, “Ye do err not knowing the Scriptures” ( Matt. xxii. 29 ): and again Paul said, “That through patience and comfort of the Scriptures we may have hope.” ( Rom. xv. 4.) And again, “All Scripture is given by inspiration of God, and is profitable.” ( 2 Tim. iii. 16.) And “let the word of Christ dwell in you richly.” ( Col. iii. 16.) And the prophet, “he shall meditate in His Law day and night” ( Ps. i. 2 ), and again in another place, “Let all thy communication be in the law of the Most High.” ( Ecclus. ix. 15.) And again, “How sweet are Thy words unto my throat.” (He said not to my hearing, but to my “throat”); “more than honey and the honeycomb to my mouth.” ( Ps. cxix. 103.) And Moses says, “Thou shalt meditate in them continually, when thou risest up, when thou sittest, when thou liest down.” ( Deut. vi. 7.) “Be in them” ( 1 Tim. iv. 15 ), saith he. And innumerable things one might say concerning them. But notwithstanding, after so many things there are some who do not even know that there are Scriptures at all. For this cause, believe me, nothing sound, nothing profitable comes from us.
Philip Schaff, NPNF1, Vol. XIV, Homilies on Hebrews, Homily VIII.9., Hebrews v. 14.
“Therefore every Scribe, which is instructed in the Kingdom of Heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.”
Wherefore elsewhere also He saith, “I will send you wise men and scribes.” Seest thou how so far from excluding the Old Testament, He even commends it, and speaks publicly in favor of it, calling it “a treasure”?
So that as many as are ignorant of the divine Scriptures cannot be “householders;” such as neither have of themselves, nor receive of others, but neglect their own case, perishing with famine. And not these only, but the heretics too, are excluded from this blessing. For they bring not forth things new and old. For they have not the old things, wherefore neither have they the new; even as they who have not the new, neither have they the old, but are deprived of both. For these are bound up and interwoven one with another.
Philip Schaff, NPNF1, Vol. X, Chrysostom, Homilies on the Gospel of Saint Matthew, Homily XLVII.4.
On the other hand, since the majority of listeners apply their ears to the narrative, not for the sake of gaining some profit but for enjoyment, they are at pains to take note of things able to bring enjoyment rather than those that bring profit. So, I beg you, block your ears against all distractions of that kind, and let us follow the norm of Sacred Scripture.
The Fathers of the Church: St John Chrysostom
Homilies on Genesis 1-17, Volume 74, trans. Robert C. Hill, [Catholic University of America Press, 2010], Homily 13.13, p. 175.
Great is the profit of the divine Scriptures, and all–sufficient is the aid which comes from them.
Philip Schaff, NPNF1, Vol. XIV, Homilies on the Gospel of Saint John, Homily XXXVII.1., John v. 6, 7.
This (scripture) is a soul’s food, this its ornament, this its security.
Philip Schaff, NPNF1, Vol. X, Homilies on the Gospel of Saint Matthew, Homily II.10., Matt. I. 1.
If now we will thus search the Scriptures, exactly and not carelessly, we shall be able to attain unto our salvation; if we continually dwell upon them, we shall learn right doctrine and a perfect life.
Philip Schaff, NPNF1, Vol. XIV, Chrysostom, Homilies on the Gospel of Saint John, Homily LIII.3., John viii. 31.
And from these too let us also, when we war against heretics, arm and fortify ourselves. For “all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work” ( 2 Tim. iii. 16, 17 );
Philip Schaff, NPNF1, Vol. XIV, Homilies on the Gospel of Saint John, Homily XL.4., John v. 39.
But let us sail upwards, not floating, for we shall soon be weary, and sink; but using the divine Scriptures, as some vessel, let us unfurl the sails of faith. If we sail in them, then the Word of God will be present with us as our Pilot. But if we float upon human reasonings, it will not be so.
Philip Schaff, NPNF1, Vol. XIII, Homilies on Thessalonians, 1 Thessalonians, Homily VII., 1 Thessalonians iv. 15.
As the instruments of their art are the hammer and anvil and pincers, so the instruments of our work are the apostolic and prophetic books, and all the inspired and profitable Scriptures. …Let us not hoard gold, but lay up, as our treasures, these inspired books.
Four Discourses of Chrysostom, Chiefly on the Parable of the Rich Man and Lazarus, trans. F. Allen, [London: Longmans, Green, Reader and Dyer, 1869], Discourse III, § 2, pp. 63-64.
Now some say that Isaiah had sinned in having failed to rebuke Uzziah when he dared enter the sanctuary, and for that reason wanted to make amends for his sin by a quick show of willing obedience in order to appease God. This is the reason he said his lips were unclean, because of his lack of courage to speak. But I do not agree with those who say such things…All else aside, Scripture nowhere says that Isaiah, when Uzziah committed his sin, was present and yet remained silent, but some have made this conjecture out of their own imaginations.
Duane A. Garrett, An Analysis of the Hermeneutics of John Chrysostom’s Commentary on Isaiah 1–8 with an English Translation, [Lewiston: Edwin Mellon, 1992], Isaiah 6, p. 132.
And where (it is said) and in what place is this hell? For some fablers say that it is in the valley of Josaphat, thus drawing that which was said about a certain by–gone war, to apply to hell. But the Scripture does not say this.
Philip Schaff, NPNF1, Vol. XI, Homilies on the Epistle to the Romans, Homily XXXI, Romans v. 16.
In the meantime, however, he has made his will, and left it in writing, and has told us what we are to do to gain the inheritance so as not to be struck out of the will and disinherited.
St. John Chrysostom Commentary on the Psalms, Volume 1, trans. Robert Charles Hill, [Holy Cross Orthodox Press, 1998], Ps 5, § 1, v. 29, p. 79.
Perspicuity of Scripture:
All things are clear and open that are in the divine Scriptures; the necessary things are all plain. But because ye are hearers for pleasure’s sake, for that reason also you seek these things. For tell me, with what pomp of words did Paul speak? and yet he converted the world. Or with what the unlettered Peter? But I know not, you sub the things that are contained in the Scriptures. Why? For are they spoken in Hebrew? Are they in Latin, or in foreign tongues? Are they not in Greek? But they are expressed obscurely, you say: What is it that is obscure? Tell me. Are there not histories? For (of course) you know the plain parts, in that you enquire about the obscure. There are numberless histories in the Scriptures. Tell me one of these. But you cannot. These things are an excuse, and mere words.
Philip Schaff, NPNF1, Vol. XIII, Homilies on 2 Thessalonians, Homily III., 2 Thessalonians ii. 5.
I am not speaking of the Scriptures. Heaven forbid! It was the Scriptures which took me by the hand and led me to Christ.
The Fathers of the Church: St John Chrysostom
Discourses Against Judaizing Christians, Volume 68, trans. Paul W. Harkins, [Catholic University of America Press, 2010], Disc. I.VI.5., p. 24.
But our lessons are not such; rather Christ hath taught us what is just, and what is seemly, and what is expedient, and all virtue in general, comprising it in few and plain words: at one time saying that, “on two commandments hang the Law and the Prophets;” that is to say, on the love of God and on the love of our neighbor: at another time, “Whatsoever ye would that men should do to you, do ye also to them; for this is the Law and the Prophets.”
And these things even to a laborer, and to a servant, and to a widow woman, and to a very child, and to him that appeareth to be exceedingly slow of understanding, are all plain to comprehend and easy to learn. For the lessons of the truth are like this; and the actual result bears witness thereto.
Philip Schaff, NPNF1, Vol. X, Chrysostom, Homilies on Matthew, Homily I.12.
For this reason too, he did not hide his teaching in mist and darkness, as they did who threw obscurity of speech, like a kind of veil, around the mischiefs laid up within. But this man’s doctrines are clearer than the sunbeams, wherefore they have been unfolded to all men throughout the world. For he did not teach as Pythagoras did, commanding those who came to him to be silent for five years, or to sit like senseless stones; neither did he invent fables defining the universe to consist of numbers; but casting away all this devilish trash and mischief, he diffused such simplicity through his words, that all he said was plain, not only to wise men, but also to women and youths. For he was persuaded that the words were true and profitable to all that should hearken to them. And all time after him is his witness; since he has drawn to him all the world, and has freed our life when we have listened to these words from all monstrous display of wisdom; wherefore we who hear them would prefer rather to give up our lives, than the doctrines by him delivered to us.
Philip Schaff, NPNF1, Vol. XIV, Homilies on the Gospel of St. John, Homily II.5., John i. 1.
‘But what,’ say they, ‘if we do not understand the things we read?’ Even if you do not understand the contents, your sanctification in a high degree results from it. However, it is impossible that all these things should alike be misunderstood; for it was for this reason that the grace of the Holy Spirit ordained that tax–gatherers, and fishermen, and tent–makers, and shepherds, and goatherds, and uninstructed and illiterate men, should compose these books, that no untaught man should be able to make this pretext; in order that the things delivered should be easily comprehended by all—in order that the handicraftsman, the domestic, the widow, yea, the most unlearned of all men, should profit and be benefited by the reading. For it is not for vain–glory, as men of the world, but for the salvation of the hearers, that they composed these writings, who, from the beginning, were endued with the gift of the Holy Ghost.
Four Discourses of Chrysostom, Chiefly on the Parable of the Rich Man and Lazarus, trans. F. Allen, [London: Longmans, Green, Reader and Dyer, 1869], Discourse III, § 2, p. 65.
For those without — philosophers, rhetoricians, and annalists, not striving for the common good, but having in view their own renown — if they said anything useful, even this they involved in their usual obscurity, as in a cloud. But the apostles and prophets always did the very opposite; they, as the common instructors of the world, made all that they delivered plain to all men, in order that every one, even unaided, might be able to learn by the mere reading.
Four Discourses of Chrysostom, Chiefly on the Parable of the Rich Man and Lazarus, trans. F. Allen, [London: Longmans, Green, Reader and Dyer, 1869], Discourse III, § 3, p. 65.
But (it is asked) are the parts containing the signs and wonders and histories also clear and plain to every one? This is a pretence, and an excuse, and a mere cloak of idleness. You do not understand the contents of the book? But how can you ever understand, while you are not even willing to look carefully? Take the book in your hand. Read the whole history; and, retaining in your mind the easy parts, peruse frequently the doubtful and obscure parts; and, if you are unable, by frequent reading, to understand what is said, go to some one wiser; betake yourself to a teacher; confer with him, about the things said. Show great eagerness to learn; then, when God sees that you are using such diligence, He will not disregard your perseverance and carefulness; but if no human being can teach you that which you seek to know, He himself will reveal the whole.
Remember the eunuch of the queen of Ethiopia. Being a man of a barbarous nation, occupied with numerous cares, and surrounded on all sides by manifold business, he was unable to understand that which he read. …Since therefore, while he had no man to guide him, he was thus reading; for this reason he quickly received an instructor. God knew his willingness, He acknowledged his zeal, and forthwith sent him a teacher. But, you say, Philip is not present with us now. Still, the Spirit that moved Philip is present with us.
Four Discourses of Chrysostom, Chiefly on the Parable of the Rich Man and Lazarus, trans. F. Allen, [London: Longmans, Green, Reader and Dyer, 1869], Discourse III, § 3, p. 66-67. (Cf. Chrysostom’s Concionis VII, de Lazaro 3, PG 48:993–996).
And this also this blessed Apostle shows in what he said to the Philippians; “Even as it is meet for me to think this of you all, because I have you in my heart, both in my bonds, and in the defence and confirmation of the Gospel.” (Phil. i. 7.) And so ye also, if ye be willing to apply to the reading of him with a ready mind, will need no other aid. For the word of Christ is true which saith, “Seek, and ye shall find; knock, and it shall be opened unto you.” (Matt. vii. 7.)
Philip Schaff, NPNF1, Vol. XI, Chrysostom, Homilies on the Epistle of St. Paul to the Romans, The Argument.
For every where when he has said any thing obscure, he interprets himself again. So he has done here also, giving a clear interpretation of this which I have cited.
Philip Schaff, NPNF1,Vol. XII, Chrysostom, Homilies on Second Corinthians, Homily IX., 2 Cor. iv. 11.
Let us follow the direction of Sacred Scripture in the interpretation it gives of itself.
The Fathers of the Church: St John Chrysostom
Homilies on Genesis 1-17, Volume 74, trans. Robert C. Hill, [Catholic University of America Press, 2010], Homily 13.8, p. 172.
You see, despite the use of such precision by Sacred Scripture, some people have not questioned the glib words of arrogant commentators and farfetched philosophy, even to the extent of denying Holy Writ and saying the garden was not on earth, giving contrary views on many other passages, taking a direction opposed to a literal understanding of the text, and thinking that what is said on the question of things on earth has to do with things in heaven. And, if blessed Moses had not used such simplicity of expression and considerateness, the Holy Spirit directing his tongue, where would we not have come to grief? Sacred Scripture, though, whenever it wants to teach us something like this, gives its own interpretation, and doesn’t let the listener go astray. On the other hand, since the majority of listeners apply their ears to the narrative, not for the sake of gaining some profit but for enjoyment, they are at pains to take note of things able to bring enjoyment rather than those that bring profit. So, I beg you, block your ears against all distractions of that kind, and let us follow the norm of Sacred Scripture.
The Fathers of the Church: St John Chrysostom Homilies on Genesis 1-17, Volume 74, trans. Robert C. Hill, [Catholic University of America Press, 2010], Homily 13.13, p. 175.
Do you see how Scripture interprets itself,
St. John Chrysostom Commentary on the Psalms, Volume 1, trans. Robert Charles Hill, [Brookline: Holy Cross Orthodox Press, 1998], Psalm 45, p. 268.
Roman Objections:
“So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by Epistle of ours.”
Hence it is manifest, that they did not deliver all things by Epistle, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition, seek no farther. Here he shows that there were many who were shaken.
Philip Schaff, NPNF1, Vol. XIII, Homilies on 2 Thessalonians, Homily IV, 2 Thessalonians ii.15.
Not by letters alone did Paul instruct his disciple in his duty, but before by words also which he shows, both in many other passages, as where he says, “whether by word or our Epistle” (2 Thess. ii. 15.), and especially here. Let us not therefore suppose that anything relating to doctrine was spoken imperfectly. For many things he delivered to him without writing. Of these therefore he reminds him, when he says, “Hold fast the form of sound words, which thou hast heard of me.”
Philip Schaff, NPNF1, Vol. XIII, Homilies on 2 Timothy, Homily III, 2 Timothy i. 13–18.
A. William Goode:
But, to know the mind of Chrysostom, this passage must be compared with others in him upon the same subject; and when we consider it in connexion with those which we have quoted above, it seems evident, that these oral traditions, to which Chrysostom refers, were not points of faith, but rites and customs of the Church; for, as to the former, he distinctly sends us to Scripture as our Rule, and a perfect Rule. As it respects the latter, I willingly admit, that he and other Fathers of the Church held, that many of the rites and customs of the Church, not mentioned in Scripture, might be considered as having been derived from Apostolical ordinance or sanction;
William Goode, The divine rule of faith and practice, Vol. II., [London: J. Hatchard and Son, 1842], pp. 442-443.
Note that the Reformed dogma of Sola Scriptura is not the belief that Scripture is the only authority (tradition, parents, the Church, pastors, elders, government etc. are all authorities), but rather that Scripture is the ultimate authority, to which all other authorities are subject.
No one denies that the word of God was spoken before it was written. Nor that the Lord, the apostles and prophets spoke many things which were not written down (cf. Jn 20:30). However, the apostles and prophets are no longer here speaking to us (in a corporeal manner), I am unable to sit at the feet of Isaiah or Paul and listen to them speak. So then how do we know the things they spoke and taught? By the God-breathed [θεόπνευστος] writings that have been left to the Church [ἐκκλησία] i.e. the Scriptures. The perpetual rule of faith (according to the Scriptures) in succeeding ages is always the inscripturated word. It is that word which is said to be "God-breathed."
Chrysostom says it best:
Thou hast the Scriptures, he says, in place of me. If thou wouldest learn anything, thou mayest learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us!
Philip Schaff, NPNF1. Vol. XIII, John Chrysostom, Homilies on Timothy, 2 Timothy, Homily IX, 2 Timothy iii. 16, 17.
Chrysostom on Tradition:
“Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly and not after the tradition which they received of us.”
That is, it is not we that say these things, but Christ, for that is the meaning of “in the name of our Lord Jesus Christ”; equivalent to “through Christ.” Showing the fearfulness of the message, he says, through Christ. Christ therefore commanded us in no case to be idle. “That ye withdraw yourselves,” he says, “from every brother.” Tell me not of the rich, tell me not of the poor, tell me not of the holy. This is disorder. “That walketh,” he says, that is, liveth. “And not after the tradition which they received from me.” Tradition, he says, which is through works. And this he always calls properly tradition.
Philip Schaff, NPNF1, Vol. XIII, Homilies on 2 Thessalonians, Homily V., 2 Thessalonians iii. 6.
For Further Study:
William Whitaker, A Disputation on Holy Scripture: Against the Papists, Especially Bellarmine and Stapleton, trans. & ed. William Fitzgerald, [Cambridge: Printed at the University Press, 1849]. Here
William Goode, The divine rule of faith and practice, Vol. II., [London: J. Hatchard and Son, 1842]. Here
William Webster, Holy Scripture: The Ground and Pillar of Our Faith, Volume II., [Christian Resources, 2001]. Some of which can be read online Here and Here.
~Soli Deo Gloria
