II. To these reasons, which, as we think, may be called _typical_, succeed the _analogical_, which prove with equal evidence the purpose of the Primacy as instituted, and its inherent powers. If we ask what are these reasons from analogy, and to what they point, one only answer can be given commended by any show of truth, that the Primacy was instituted in order that the Church of Christ might seem to be moulded after the analogy of one human body, one house, one kingdom, one city, and one fold. But whence the need that so very remarkable and clear an analogy should be obtained by the institution of the Primacy? Doubtless because the Primacy was created as a principle, by whose virtue and efficiency what was various and manifold should be gathered up into unity, because it was to be a head in which all the diverse members of the ecclesiastical body should be joined, the centre of the Church's circle. Therefore the reasons drawn from analogy show that the unity of the Church is to be considered the special end for which the Primacy was instituted, and the Primacy itself a principle abundantly provided with all those means by which so admirable a blessing as unity may be first produced and then maintained. And this is confirmed by another analogy, well worthy of close attention. This consists in the double and reciprocal relation in which the universal Church stands to particular Churches, and the institution of the Primacy to the institution of bishops, who, by Christ's appointment, govern those particular Churches: an agreement which ought to have especial force with those who believe in the divine institution of bishops. For as the whole society of true believers, and the particular congregations of which it is made up, are called in Holy Scripture and the Christian records by one and the same name of the Church, so is there the very closest analogy between the bond which connects the universal Church and that which connects its several parts. Exactly, then, as it is asserted with great truth of all these particular Churches that they are one house, one city, and one fold, so must this be repeated of the whole Church, since it is set forth in Scripture by no other images, and has no less right to claim the property of unity. Hence S.[15] Chrysostome's golden saying, "If it is the Church of God, it is united and one, not at Corinth only, but in the whole world. For _the Church_ is a name not of division, but of union and harmony;" and S.[16] Gregory calls it, "The tunic without seam, woven from the top throughout."