And he is more specific still; for this “one Church is founded by the Lord Christ upon Peter, having its source and its principle in unity,” “on whose person He built the Church, and in whom He began and exhibited the source of unity.”(283) Certainly if any idea has ever been put forth clearly and definitely, it would seem to be the idea of organic unity here delineated by Cyprian, as necessary not merely to the well-being but to the essence of the Church. Nor does one see what words he could have found more expressly to reject the notion that the individual bishop in his diocese was the unit on the aggregation of which the Church was built, and to assert in contradiction that the Church was built on the Primacy of Peter as its generative, formative, controlling, and unifying power. According to him the whole order and government of the Church are bound up in the Lord’s words to Peter: while as to the Church herself three ideas are in his mind so compacted together, so running into and pervading each other, that they cannot be severed; and these ideas are Unity, Grace, and Truth. The symbols of the Sun, the Tree, and the Fountain, the Lord’s Coat, the one Flock tethered in one Fold under one Shepherd, the one House as opposed to sundry self-chosen domiciles, the Mother embracing her whole progeny in her womb, illustrate and enforce each other, and all contain the three ideas, of which Grace and Truth are as the warp and woof in which the substance of the one web consists. For Unity, Truth, and Grace, viewed as attributes of the Church, are blended together in the light and warmth of the sun, in the sap which vivifies every branch of the tree, and gives it fruitfulness from the root, in the fountain of water, under which image our Lord has so often summed up His whole gift to man, in the flock which the Shepherd has chosen, and for which He cares, in the house where the master dwells and collects his family, in the one robe which encompassed and contained the virtue of the Wearer, in the prolific womb which gives birth to the whole sacred race. The force of all these images lies in their unicity: plurality would not modify, but destroy them. Yet even these symbols are surpassed by that argument from the divine Unity which he sets forth as the type and cause of the Church’s unity. From created likenesses—the fairest and choicest which the world presents—he passes to the uncreated nature, and from the divine immutability, wherewith these three, the Father, the Son, and the Holy Ghost, the divine Exemplar of Unity, Truth, and Grace, are one, deduces the Unity of the Church their dwelling-place.