There is one feature about this Heavenly City, which is obscured through the use of the old terms of measurement, for this cube is described as being 1,500 _miles_ high, 1,500 _miles_ broad, and 1,500 _miles_ long; but the wall which stands for defence against foes without and for the containment and order of the life within, and indeed represents in general the principle of organisation—the wall is only 216 _feet_ high; so small a thing is order in comparison with the life which it safeguards. It is between those two poles, which are set for us as the extreme terms in a process, that the Church must live its life. There is truth in both of them. We were considering in the last lecture justice and liberty, which are the supreme achievements of the National State. Let us to-day consider the Holiness and Catholicity, which are the supreme treasures of the Church. Holiness must come first, Holiness which means absolute conformity to the will of God. Whatever obstacles there may be to overcome, whatever seductions to avoid, the Church is to remain absolutely devoted to the Divine Will. Only so can it be catholic or universal. It might for a moment achieve an all-embracing unity by giving up everything that is offensive to men, and gathering all within it under the glow of a comfortable sentiment; but then its life would be gone, and after a little while the men who had all become members of it would be just as though they had not. Only a Church which is perfectly loyal to the Will of God, can possibly be the home for all mankind. But Holiness has always had two meanings—an outward and an inward, a ceremonial and a moral. We shall agree, I suppose, in saying that the outward and ceremonial is in itself of no consequence, and exists only in order to preserve and make possible the inward and spiritual conformity to God’s Will; but for that purpose, as all human experience has always shown, it is quite indispensable. We are made of bodies as well as souls, and if our whole being is to be permeated, there must be bodily expression of that which our souls enjoy or need. We must worship with our bodies as well as with our souls. So St. Paul, after all his emphasis upon the spirit as against dead works, begins his practical exhortation with the words, "I beseech you, therefore, brethren, by the mercies of God to present your bodies a living sacrifice."[#] The physical and bodily expression is always necessary, in this human life of ours, to the full efficacy and to the survival through the ages of the spiritual, though this no doubt is alone of ultimate consequence. [#] Rom. xii, 1.