These are all the passages, so far as I have been able to discover, which speak of the three Persons of the most Holy Trinity together; but the doctrine is _implied_ throughout.
On the twofold nature of Christ, and especially on his divinity, he is more full. Indeed it would take more space than I can spare to introduce all the passages which bear upon the subject.
Very near the beginning of his treatise, in rehearsing the faith of the Church, he speaks of "Christ Jesus our Lord and God and Saviour and King(199);" further on he quotes many passages of Scripture to show that he was spoken of absolutely and definitely as God and Lord(200), and asks the question, How would men be saved, if He who wrought out their salvation upon earth was not God(201)?
He asserts that the Word was with God from everlasting(202), and that Jesus was the Son of God before the creation(203), that no man knows the mode of his generation(204), and that God made all things by his indefatigable Word, who is the Artificer of all things, and sitteth upon the cherubim, and preserves all things(205). He declares that the Lord who spake to Abraham was the Son(206), and that it was the Word that appeared to Moses(207).
This Divine Word, then, was united with his creature(208), (which union is expressed by the name _Emmanuel_(209),) and humbled himself to take upon him the infant state of man(210), and thus having become Son of man(211), went through all the ages of man(212), and finally hung upon the cross(213). He asserts, moreover, that although the angels knew the Father solely by the revelation of the Son(214), and indeed all from the beginning have known God by the Son(215), so that the Father is the Son invisible, and the Son the Father visible(216), yet that the Son knew not the day of judgment(217); and that this was so ordered, that we may learn that the Father is above all(218), and that the Son ministers to the Father(219): finally, that when Jesus was tempted and suffered, the Word in him restrained his energy(220). But he declares likewise that Christ remained in the bosom of the Father, even when upon earth(221).
These mysteries in the nature of Christ Irenæus does not attempt to explain, fully holding the eternal and unchangeable Divinity of the Son, even when made flesh, and his strict personal union with that flesh, and at the same time asserting his subordination to the Father, even in his divine nature; feeling that when we cannot discover the reason of every thing, we should consider the immeasureable difference between us and God(222); that if we cannot explain earthly things, we cannot expect to explain heavenly things, and that what we cannot explain we must leave to God(223); and in short that it is much better to know nothing but Christ crucified, than by subtil inquiries to fall into impiety(224).