There is, however, one general remark which applies to all the various instances in which he appeals to tradition, and that is, that he does not appear to have known any thing of a transmitted comment on the text of Scripture. The only way in which he applies tradition to the interpretation of Scripture is, by laying down certain facts of our Lord's history, which were universally acknowledged or handed down by sufficient testimony, or certain doctrines of religion or general principles which were universally received as of apostolical authority, and bringing them forward in confirmation of the views which he himself deduced from a comparison and accumulation of texts.
Chapter X. On The Creed.
The Baptismal Creed having been mentioned in the two previous chapters, in the one as a guide in the interpretation of Scripture, in the other as embodying (to a certain extent) Primitive Tradition, it appears natural to bring forward in the next place such notices of it as Irenæus furnishes.
We find, then, that it was customary at baptism to rehearse to every person the rule of faith held throughout the Catholic Church; in other words, the Creed[364]. This, indeed, was not uniform in language, but the same points appear to have been adhered to, and to have been stated in much the same order. Irenæus, indeed, does not distinctly copy any creed: but he rehearses all the chief points of it in two different passages, which I will give at [pg 158] length; these being the first clear traces we have of the primitive creed.
The first is as follows[365]:—
“For the Church, although spread throughout the world, even to the utmost bounds of the earth, and having received from the Apostles and their disciples the faith in one God the Father Almighty, Maker of heaven and earth, and the seas, and all that in them is: and in one Jesus Christ, the Son of God, who was incarnate for our salvation: and in one Holy Ghost, who through the prophets preached the dispensations, and the advents, and the birth of a Virgin, and the Passion, and the resurrection from the dead, and the ascension into heaven in flesh of the beloved Christ Jesus our Lord, and his coming from heaven in the glory of the Father, to gather together all things in one, and to raise from the dead all flesh of all mankind; that according to the good pleasure of the invisible Father, every knee may bow to Christ Jesus, our Lord and God and Saviour and King, of things in heaven and things in earth and things under the earth, and every tongue may confess to him; and that he may execute just judgment upon them all, and send into eternal fire the spirits [pg 159] of wickedness, and the angels that sinned and were in rebellion, and the ungodly and unjust and lawless and blasphemous amongst men; and bestowing life upon the just and holy, and those who have kept his commandments and remained in his love, some from the beginning and some after repentance, might give them incorruption and clothe them with eternal glory: having received this preaching and this faith, as we said before, the Church, though dispersed throughout the world, keeps it diligently,” &c.
This passage strikes us at once as containing fragments of a creed the same as that of Nice, repeated in portions in the same order, although the general arrangement of the creeds is departed from.
The other passage is this[366]:—