Early Church Fathers Against Sola Scriptura

The Early Church Fathers on various topics: This was a 3700 hour project which included going through 22896 pages of the 38 volume set called Ante Nicene, Nicene, Post Nicene Fathers. I compiled 255 pages of quotes showing that the Early Church was always and completely Catholic. All of these quotes can be verified and found from the source which is free online.

Irenaeus of Lyons Book 3 ch 4.3 (120-180 ad)
For, prior to Valentinus, those who follow Valentinus had no existence; nor did those from Marcion exist before Marcion
Irenaeus of Lyons Book 3 ch 11.7 (120-180 ad)
For the Ebionites, who use Matthew's Gospel only, are confuted out of this very same, making false suppositions with regard to the Lord.
Irenaeus of Lyons Book 2 preface (120-180 ad)
I further explained, with all diligence, the doctrine as well as practice of Marcus the magician, since he, too, belongs to these persons; and I carefully noticed the passages which they garble from the Scriptures, with the view of adapting them to their own fictions.
Irenaeus of Lyon Book 2 ch 27 (120-180 ad)
But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, [is absurd. ] For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers.
Irenaeus of Lyons Against Heresies Book 5 ch 20.2 (120-180 ad)
Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, in harmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures.
Clement of Alexandria Stromata Book 7 ch 17 (150-215 ad)
From what has been said, then, it is my opinion that the true Church, that which is really ancient, is one, and that in it those who according to God's purpose are just, are enrolled. For from the very reason that God is one, and the Lord one, that which is in the highest degree honourable is lauded in consequence of its singleness, being an imitation of the one first principle. In the nature of the One, then, is associated in a joint heritage the one Church, which they strive to cut asunder into many sects. Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic Church is alone, collecting as it does into the unity of the one faith -- which results from the peculiar Testaments, or rather the one Testament in different times by the will of the one God, through one Lord -- those already ordained, whom God predestinated, knowing before the foundation of the world that they would be righteous. But the pre-eminence of the Church, as the principle of union, is, in its oneness, in this surpassing all things else, and having nothing like or equal to itself. But of this afterwards. Of the heresies, some receive their appellation from a [person's] name, as that which is called after Valentinus, and that after Marcion, and that after Basilides, although they boast of adducing the opinion of Matthew [without truth]; for as the teaching, so also the tradition of the apostles was one. Some take their designation from a place, as the Peratici; some from a nation, as the [heresy] of the Phrygians; some from an action, as that of the Encratites; and some from peculiar dogmas, as that of the Docetae, and that of the Harmatites; and some from suppositions, and from individuals they have honoured, as those called Cainists, and the Ophians; and some from nefarious practices and enormities, as those of the Simonians called Entychites.
Caius  Fragment 3 Muratorianus par 4 [180-240 AD]
The Epistle of Jude, indeed, and two belonging to the above-named John--or bearing the name of John--are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour. We receive also the Apocalypse of John and that of Peter, though some amongst us will not have this latter read in the Church.
Tertullian On Modesty ch 20 (160-240 ad)
For there is extant withal an Epistle to the Hebrews under the name of Barnabas--a man sufficiently accredited by God, as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence: "Or else, I alone and Barnabas, have not we the power of working?" And, of course, the Episfie of Barnabas is more generally received among the Churches than that apocryphal "Shepherd" of adulterers
Tertullian On Modesty ch 10 (160-240 ad)
But I would yield my ground to you, if the scripture of" the Shepherd," which is the only one which favours adulterers, had deserved to find a place in the Divine canon; if it had not been habitually judged by every council of Churches (even of your own) among apocryphal and false comrades
Tertullian On the Resurrection of the Flesh ch 40 (160-240 ad)
Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there "must needs be heresies;" but these could not be, if the Scriptures were not capable of a false interpretation.
Tertullian on the Flesh of Christ ch 2 (160-240 ad)
After such a fashion as this, I suppose you have had, O Marcion, the hardihood of blotting out the original records (of the history) of Christ that His flesh may lose the proofs of its reality. But, prithee, on what grounds (do you do this)? Show me your authority. If you are a prophet, foretell us a thing; if you are an apostle, open your message in public; if a follower of apostles, side with apostles in thought; if you are only a (private) Christian,
Tertullian Prescription Against Heretics ch 36 (160- 240 ad)
Catholics never change the Scriptures, which always testify for them.
Caius Fragments ch 3.3 (180-240 ad)
He wrote, besides these, one to Philemon, and one to Titus, and two to Timothy, in simple personal affection and love indeed; but yet these are hallowed in the esteem of the Catholic Church, and in the regulation of ecclesiastical discipline. There are also in circulation one to the Laodiceans, and another to the Alexandrians, forged under the name of Paul, and addressed against the heresy of Marcion; and there are also several others which cannot be received into the Catholic Church, for it is not suitable for gall to be mingled with honey.
Caius Fragments ch 3.4 (180-240 ad)
The Epistle of Jude, indeed, and two belonging to the above-named John--or bearing the name of John--are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour. We receive also the Apocalypse of John and that of Peter, though some amongst us will not have this latter read in the Church.
Origen Commentary on the Gospel of John book 1 ch 18 (185-254 ad)
This, however, is the view of those who hold matter itself to be uncreated, a view which we believers cannot share, since we believe God to have made the things that are out of the things which are not, as the mother of the seven martyrs in the Maccabees teaches, and as the angel of repentance in the Shepherd inculcated.
Origen Commentary on the Gospel of John book 5 ch 3 (185-254 ad)
Paul, who fulfilled the Gospel from Jerusalem round about to Illyricum, did not write epistles to all the churches he taught, and to those to whom he did write he sent no more than a few lines. And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail left only one epistle of acknowledged genuineness. Suppose we allow that he left a second; for this is doubtful….
But he wrote also the Apocalypse, being commanded to be silent and not to write the voices of the seven thunders. But he also left an epistle of very few lines. Suppose also a second and a third, since not all pronounce these to be genuine; but the two together do not amount to a hundred lines.
Origen de Principiis book 2 ch 1.5 (185- 254 ad)
In the book of the Shepherd also, in the first commandment, he speaks as follows: "First of all believe that there is one God who created and arranged all things, and made all things to come into existence, and out of a state of nothingness."
Origen de Principiis book 4 par 8 (185- 254 ad)
For as man is said to consist of body, and soul, and spirit, so also does sacred Scripture, which has been granted by the divine bounty s for the salvation of man; which we see pointed out, moreover, in the little book of The Shepherd, which seems to be despised by some, where Hermas is commanded to write two little books, and afterwards to announce to the presbyters of the Church what he learned from the Spirit. For these are the words that are written: "And you will write," he says, "two books; and you will give the one to Clement, and the other to Grapte.
Origen Commentary on the Gospel of John Book 5 paragraph 3 (185- 254 ad)
And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail left only one epistle of acknowledged genuineness.
Dionysius the Great Extant Fragments par 4 (190-265ad)
That this person was called John, therefore, and that this was the writing of a John, I do not deny. And I admit further, that it was also the work of some holy and inspired man. But I could not so easily admit that this was the apostle, the son of Zebedee, the brother of James, and the same person with him who wrote the Gospel which bears the title according to John, and the catholic epistle. But from the character of both, and the forms of expression, and the whole disposition and execution of the book, I draw the conclusion that the authorship is not his. For the evangelist nowhere else subjoins his name, and he never proclaims himself either in the Gospel or in the epistle.
Cyprian of Carthage Treatise 1 par 12 (200-270 ad) 
Nor let any deceive themselves by a futile interpretation, in respect of the Lord having said, "Wheresoever two or three are gathered together in my name, there am I in the midst of them." Corrupters and false interpreters of the Gospel quote the last words, and lay aside the former ones, remembering part, and craftily suppressing part: as they themselves are separated from the Church, so they cut off the substance of one section. For the Lord, when He would urge unanimity and peace upon His disciples, said, "I say unto you, That if two of you shall agree on earth touching anything that ye shall ask, it shall be given you by my Father which is in heaven. For wheresoever two or three are gathered together in my name, I am with them;" showing that most is given, not to the multitude, but to the unanimity of those that pray.
Eusebius of Caesarea Church History Book 3 (265-340 ad)
“Among the disputed writings which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name. 4. Among the rejected "not genuine"] writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books. 5. And among these some have placed also the Gospel according to the Hebrews… And all these may be reckoned among the disputed books.?”
Eusebius of Caesarea Church History book 3 (265-340ad)
One epistle of Peter, that called the first, is acknowledged as genuine.... But we have learned that his extant second Epistle does not belong to the canon; yet, as it has appeared profitable to many, it has been used with the other Scriptures
Eusebius of Caesarea Church History book 3 (265-340ad)
But as the same apostle, in the salutations at the end of the Epistle to the Romans, has made mention among others of Hermas, to whom the book called The Shepherd is ascribed, it should be observed that this too has been disputed by some, and on their account cannot be placed among the acknowledged books; while by others it is considered quite indispensable, especially to those who need instruction in the elements of the faith. Hence, as we know, it has been publicly read in churches, and I have found that some of the most ancient writers used it. This will serve to show the divine writings that are undisputed as well as those that are not universally acknowledged.
Athanasius Discourse 1 Against the Arians par 3 (296-373)
Yes surely; while all of us are and are called Christians after Christ, Marcion broached a heresy a long time since and was cast out; and those who continued with him who ejected him remained Christians; but those who followed Marcion were called Christians no more, but henceforth Marcionites. Thus Valentinus also, and Basilides, and Manichaeus, and Simon Magus, have imparted their own name to their followers; and some are accosted as Valentinians, or as Basilidians, or as Manichees, or as Simonians; and other, Cataphrygians from Phrygia, and from Novatus Novatians. So too Meletius, when ejected by Peter the Bishop and Martyr, called his party no longer Christians, but Meletians(2), and so in consequence when Alexander of blessed memory had cast out Arius, those who remained with Alexander, remained Christians; but those who went out with Arius, left the Saviour's Name to us who were with Alexander, and as to them they were hence-forw
Hilary of Poitiers On the Councils or Faith of the Easterns par 8 (300-367 ad)
you might nevertheless know with what confession of faith the Eastern bishops had come to the same result that you had come to, and that I might prevent you, whom I hope to see as shining lights in future Councils, differing, through a mistake about words, even a hair's-breadth from pure Catholic belief, when your interpretation of the apostolic faith is identically the same and you are Catholics at heart.
Ephraim the Syrian Nisibene Hymns CONCERNING ABRAHAM, BISHOP OF NISIBIS (XVII-XXI) par 5 (306-373 ad)
They who were true betrothers, set the Name of her betrothed upon her; the false betrothers like whoremongers, set their own names on the flock.
ard denominated Arians.
Gregory of Nyssa Against Eunomius book 7 ch 1 (325-386 ad)
For "every scripture," he says, "is given by inspiration of God and is profitable"; and the profit is varied and multiform, as the Apostle says--" for doctrine, for reproof, for correction, for instruction in righteousness
Gregory Nazianzen Oration 18 par 27 (325-389 ad)
Such being his birth, such his exercise of the priestly office, such the reputation which he won at the hands of all, what wonder if he was thought worthy of the miracles by which God establishes true religion?
Basil Letter 188 par 1 (329-379 ad)
By heresies they meant men who were altogether broken off and alienated in matters relating to the actual faith; by schisms men who had separated for some ecclesiastical reasons and questions capable of mutual solution; by unlawful congregations gatherings held by disorderly presbyters or bishops or by uninstructed laymen. As, for instance, if a man be convicted of crime, and prohibited from discharging ministerial functions, and then refuses to submit to the canons, but arrogates to himself episcopal and ministerial rights, and persons leave the Catholic Church and join him, this is unlawful assembly.
Basil Letter 188 par 1 (329-379 ad)
The Cathari are schismatics; but it seemed good to the ancient authorities, I mean Cyprian and our own Firmilianus, to reject all these, Cathari, Encratites, and Hydroparastatae, by one common condemnation, because the origin of separation arose through schism, and those who had apostatized from the Church had no longer on them the grace of the Holy Spirit, for it ceased to be imparted when the continuity was broken. The first separatists had received their ordination from the Fathers, and possessed the spiritual gift by the laying on of their hands. But they who were broken off had become laymen, and, because they are no longer able to confer on others that grace of the Holy Spirit from which they themselves are fallen away, they had no authority either to baptize or to ordain.
Jerome Against the Luciferians ch28 (347-420 ad)
We ought to remain in that Church which was founded by the Apostles and continues to this day. If ever you hear of any that are called Christians taking their name not from the Lord Jesus Christ, but from some other, for instance, Marcionites, Valentinians, Men of the mountain or the plain, 4167 you may be sure that you have there not the Church of Christ, but the synagogue of Antichrist. For the fact that they took their rise after the foundation of the Church is proof that they are those whose coming the Apostle foretold. And let them not flatter themselves if they think they have Scripture authority for their assertions, since the devil himself quoted Scripture, and the essence of the Scriptures is not the letter, but the meaning.
Jerome Letter 53 par 5-6 (347-420 ad)
5 Yet although he had the book in his hand and took into his mind the words of the Lord, nay even had them on his tongue and uttered them with his lips, he still knew not Him, whom--not knowing--he worshipped in the book. Then Philip came and shewed him Jesus, who was concealed beneath the letter
6 These instances have been just touched upon by me (the limits of a letter forbid a more discursive treatment of them) to convince you that in the holy scriptures you can make no progress unless you have a guide to shew you the way.
Jerome Letter 130 par 17 (347-420 ad)
It is a good thing therefore to defer to one's betters, to obey those set over one, to learn not only from the scriptures but from the example of others how one ought to order one's life, and not to follow that worst of teachers, one's own self-confidence.
John Chrysostom Homily 1 on Acts ch 1 (347-407 ad)
To many persons this Book [Acts] is so little known, both it and its author, that they are not even aware that there is such a book in existence. For this reason especially I have taken this narrative for my subject, that I may draw to it such as do not know it, and not let such a treasure as this remain hidden out of sight.
Augustine of Hippo City of God Book 11 ch 3 (354-430 ad)
has besides produced the Scripture which is called canonical, which has paramount authority, and to which we yield assent in all matters of which we ought not to be ignorant, and yet cannot know of ourselves.
Augustine Exposition on Psalm 55 par 21 (354-430 ad)
For by Keretics hath been vindicated the Catholic Church, and by those that think evil have been proved those that think well. For many things lay hid in the Scriptures: and when heretics had been cut off, with questions they troubled the Church of God: then those things were opened which lay hid, and the will of God was understood…. For was the Trinity perfectly treated of before the Arians snarled thereat? Was repentance perfectly treated of before the Novatians opposed? So not perfectly of Baptism was it treated, before rebaptizers removed outside contradicted; nor of the very oneness of Christ were the doctrines clearly stated which have been stated, save after that this separation began to press upon the weak: in order that they that knew how to treat of and solve these questions ungodly), by their discourses and disputations should bring out unto open day the dark things of the Law . . . . This obscure sense see in what manner the Apostle bringeth out into light; "It is needful," he saith, "that also heresies there be, in order that men proved may be made manifest among you."
Augustine of Hippo City of God Book 22 ch 8 (354-430 ad)
For the canon of the sacred writings, which behoved to be closed, causes those to be everywhere recited, and to sink into the memory of all the congregations
Augustine On Baptism Against the Donatists book 2 ch 3 par 4 (354-430 ad)
but that all the letters of bishops which have been written, or are being written, since the closing of the canon, are liable to be refuted if there be anything contained in them which strays from the truth, either by the discourse of some one who happens to be wiser in the matter than themselves, or by the weightier authority and more learned experience of other bishops, by the authority of Councils; and further, that the Councils themselves, which are held in the several districts and provinces, must yield, beyond all possibility of doubt, to the authority of plenary Councils which are formed for the whole Christian world; and that even of the plenary Councils, the earlier are often corrected by those which follow them
Vincent of Lérins Commonitory ch 25 (390-450 ad)
Here, possibly, some one may ask, Do heretics also appeal to Scripture? They do indeed, and with a vengeance; for you may see them scamper through every single book of Holy Scripture,—through the books of Moses, the books of Kings, the Psalms, the Epistles, the Gospels, the Prophets. Whether among their own people, or among strangers, in private or in public, in speaking or in writing, at convivial meetings, or in the streets, hardly ever do they bring forward anything of their own which they do not endeavour to shelter under words of Scripture. Read the works of Paul of Samosata, of Priscillian, of Eunomius, of Jovinian, and the rest of those pests, and you will see an infinite heap of instances, hardly a single page, which does not bristle with plausible quotations from the New Testament or the Old.
Vincent of Lérins Commonitory Ch2 p4-6 A General Rule for distinguishing the Truth of the Catholic Faith from the Falsehood of Heretical Pravity. (390-450 ad)
[4.] I have often then inquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what sure and so to speak universal rule I may be able to distinguish the truth of Catholic faith from the falsehood of heretical pravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or any one else should wish to detect the frauds and avoid the snares of heretics as they rise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church.
[5.] But here some one perhaps will ask, Since the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of the Church’s interpretation? For this reason,—because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another; so that it seems to be capable of as many interpretations as there are interpreters. For Novatian expounds it one way, Sabellius another, Donatus another, Arius, Eunomius, Macedonius, another, Photinus, Apollinaris, Priscillian, another, Iovinian, Pelagius, Celestius, another, lastly, Nestorius another. Therefore, it is very necessary, on account of so great intricacies of such various error, that the rule for the right understanding of the prophets and apostles should be framed in accordance with the standard of Ecclesiastical and Catholic interpretation.
[6.] Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense “Catholic,” which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole Church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors.
Theodoret Ecclesial History book 5 ch 8 (393-457 ad)
When the divine Meletius saw him, knowing as he did full well the object which the makers of the canon had before them when, with the view of preventing the possibility of ambitious efforts, they forbade the translation of bishops, he confirmed Gregory in the episcopate of Constantinople.