to follow the order of tradition, which they gave in charge to them to whom they intrusted the Churches? To which order (of tradition) many barbarous nations yield assent, who believe in Christ without paper and ink, having salvation written by the Spirit in their hearts, and diligently holding the ancient tradition." In the twenty-sixth chapter of the same book he says: "Therefore, it is our duty to obey the Presbyters who are in the Church, who have succession from the Apostles, as we have already shown; who also with the succession of the Episcopate have the _charisma veritatis certum_," the spiritual and certain gift of truth. I have quoted these passages at length, not so much as proofs of the Catholic Faith as to show the identity of the Church at its outset with the Church before our eyes at this hour, proving that the acorn has grown up into its oak, or, if you will, the identity of the Church at this hour with the Church of the Apostolic mission. These passages show the Episcopate, its central principality, its succession, its custody of the faith, its subsequent reception and guardianship of the Scriptures, Its Divine tradition, and the charisma or Divine assistance by which its perpetuity is secured in the succession of the Apostles. This is almost verbally, after eighteen hundred years, the decree of the Vatican Council: _Veritatis et fidei nunquam deficientis charisma_.* * "Const. Dogmatica Prima de Ecclesia Christi," cap. iv. But St. Irenæus draws out in full the Church of this day. He shows the parallel of the first creation and of the second; of the first Adam and the Second; and of the analogy between the Incarnation or natural body, and the Church or mystical body of Christ. He says: