The expressions "kingdom of God" and "kingdom of Heaven" are used in Scripture concerning the divine life in the soul. They mean simply the place or condition where God rules, and where His will is done. It is an interior kingdom, not an exterior one. Its thrones are not outward thrones of human pomp and glory, but inward thrones of dominion and supremacy over the things of time and sense. Its kings are not clothed in royal robes of purple and fine linen, but with the interior garments of purity and truth. And its reign is not in outward show, but in inward power. Neither is it in one place rather than another, nor in one form of things above another. It is not, lo here, nor lo there, not in this mountain nor yet at Jerusalem, that we are to find Christ, and enter into His kingdom. It is not a matter of place at all, but one of condition. And in every place and under every name, and through every form, all who seek God and work righteousness shall find His kingdom within them.

     But this is very little understood. In our childish fashion of literalism we have too much imbibed the idea that a kingdom must necessarily be in a particular place and with outward observation; and have therefore expected that the kingdom of heaven would mean for us an outward victory of heaven over earth in some particular place, or under some especial form; and that to sit on a throne with Christ, would be to have an outward uplifting in power and glory before the face of all around us.

     But as the inner sense of Scripture unfolds to us, we see that this would be but a poor and superficial fulfilling of the real meaning of these wonderful symbols. And the vision of their true significance grows and strengthens before the "eyes that see," until at last we know that our Lord's words were truer than ever we had dreamed before, that the "kingdom of God cometh not with observation; neither shall they say, lo here! or, lo there! for, behold, the kingdom of God is within you."

     In Daniel 2:44, we have the announcement of the kingdom, and in Isaiah 9:6, 7, the announcement of the King: --

     "The God of heaven shall set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever."

     "For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this."

     This kingdom is to break in pieces and consume all other kingdoms by right of the law by which the inward always rules the outward. If there is peace within, no outward turmoil can affect the soul; but outward peace can never quiet an inward tempest. A happy heart can walk in triumphant indifference through a sea of external trouble; while internal anguish cannot find happiness in the most favorable surroundings. What a man is within himself, makes or unmakes his joy, and not what he possesses outside of himself.

     Someone said to Diogenes, "The king has degraded you." "Yes" replied Diogenes, triumphantly, "but I am not degraded!" No act of kings or emperors can degrade a soul that retains its own dignity; no tyrant can enslave a man who is inwardly free.

     Therefore to have this divine kingdom set up within, means that all other powers to conquer or enslave are broken, and the soul reigns triumphant over them all. Men and devils may try to hold such a one in bondage, but they are powerless before the might of this interior kingdom. No longer will fashion, or conventionality, or the fear of man, or the love of ease, or any other of the many tyrants to which Christians cringe and bow, rule a soul that has been raised to a throne in this inward kingdom. No sin or temptation can overcome, no sorrow can crush, no discouragement can hinder. Let a man or woman have been bound in ever so tyrannical chains of sinful habits, this kingdom will set them free. Circumstances make men kings in the outward life, but in this hidden life men become kings over circumstances. And the soul that has aforetime been the slave of a thousand outward things, finds itself here utterly independent of them, every one.

     For the King in this kingdom is One whom no circumstances can affect or baffle. He it is indeed who makes circumstances. And since the government is upon His shoulders, we cannot doubt that He will order the kingdom with a judgment and justice that will leave nothing for any subject in His kingdom to desire.

     In the expression "the government shall be upon His shoulder," we have the whole secret of this wonderful kingdom. Upon His shoulder, not upon ours. The care is His, the burdens are His, the responsibility belongs to Him, the protection rests upon Him, the planning, and providing, and controlling, and guiding, all are in His hands. No one can question as to His perfect fulfilment of every requirement of His kingship. Therefore those who are in His kingdom, are utterly delivered from any need to be anxious, or burdened, or perplexed, or troubled. And by this deliverance they become kings. The government is not upon their shoulders, and they have no business to interfere with it. Their King has assumed the whole responsibility, and if He can but see His subjects happy and prosperous, He is content Himself to bear all the weight and care of kingship. How often we speak of the responsibilities of earthly kings, and pity them for the burdens that kingship imposes. We recognize, even on an earthly plane, that to be a king means, or ought to mean, the bearing of the burdens of even the meanest of his subject. And even now, as I write, many hearts are aching with sympathy for the new Czar, who has assumed the grievous burden of the mighty Russian Empire.

     From this instinctive sense of every human heart as to the rightful duties and responsibilities of kingship, we may learn what it means to be in a kingdom over which God is King, and where He has himself declared all things shall be ordered with judgment and justice from henceforth and even forever. Surely no care or anxiety can ever enter here, if the heart but knows its kingdom and its King!

     In John 18:36, our King tells us the tactics of His kingdom: "Jesus answered, My kingdom is not of this world: if my kingdom were of this world then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence."

     Earthly kings and earthly kingdoms gain and keep their supremacy by outward conflict; God's kingdom conquers by inward power. Earthly kings subdue enemies; God subdues enmity. His victories must be interior before they can be exterior. He does not subjugate, but he conquers. Even we, on our earthly plane, know something of this principle, and do not value any victory over another which only reaches the body and has not subdued the heart. No true mother cares for an outward obedience merely; nothing will satisfy her but the inward surrender. Unless the citadel of the heart is conquered, the conquest seem worthless. And with God how much more will this be the case, since we are told that "He seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." We speak of "subduing hearts," and we mean, not that they are overpowered or forced into an unwilling and compulsory surrender, but that they are conquered by being won, and are willingly yielded up to another's control. And it is after this fashion and no other that God subdues. So that to read that "His kingdom ruleth over all," means that all hearts are won to His service in a glad and willing surrender.

     For again I repeat, His reign must be inward before it can be outward. And in truth it is no reign at all, unless it is within. If we think of it a moment we shall see that this must be so in the very nature of things, and that it is impossible to conceive of God reigning in a kingdom where the subduing reaches no further than the outside actions of His subjects. His kingdom is not of this world, but is in a spiritual sphere, where its power is over the souls and not the bodies of men; and therefore only when the soul is conquered, can it be set up.

     Understood in this light, how full of love and blessing do all those declarations and prophecies become, which tell us that God is to subdue His enemies under His feet, and is to rule them in righteousness and power! And how glorious with hope does the voice of that great multitude heard by John sound out, saying, "Alleluia! for the Lord God omnipotent reigneth!"

     In confirmation of all this we have two passages descriptive of this kingdom, in Rom. 14:17, and 1 Cor. 4:20: "For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost." "For the kingdom of God is not in word, but in power."

     Not outward things, but inward. Not what a man eats and drinks, not where he lives, nor what is his nationality, nor the customs of his race, not even what he thinks nor what he says; but what are the inward characteristics of his nature, and the inward power of his spiritual life. For these alone constitute this kingdom of God. Not what I do, but what I am, is to decide whether I belong to it or not. And only as inward righteousness, and inward peace, and inward joy, and inward power are bestowed and experienced, can this kingdom be set up. Therefore no outward subjugation can accomplish results like these, but only the interior work of the all-subduing spirit of God.

     I have been greatly instructed by the story of Ulysses, when he was sailing past the islands of the sirens. These sirens had the power of charming by their songs all who listened to them, and of inducing them to leap into the sea. To avert this danger, Ulysses filled the ears of his crew with wax, that they might not hear the fatal music, and bound himself to the mast with knotted cords; and thus they passed the isle in safety. But when Orpheus was obliged to sail by the same island, he gained a better victory, for he himself made sweeter music than that of the sirens, and enchanted his crew with more alluring songs; so that they passed the dangerous charmers not only with safety, but with disdain. Wax and knotted cords kept Ulysses and his crew from making the fatal leap; but inward delights enabled Orpheus and his crew to reign triumphant over the very source of temptation itself. And just so is it with the kingdom of which we speak. It needs no outward law to bind it, but reigns by right of its inward life. So that it is said of those who have entered it, "Against such there is no law."

     For it is a kingdom of kings. The song we shall one day sing, nay, that we ought to be singing even now and here in this life, declare this: "Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever. Amen." (Rev. 1:5, 6.)

     We who have entered this kingdom, or, rather, in whom this kingdom is set up, sit upon the throne with our King and share His dominion. The world was His footstool, and it becomes our footstool also. Over the things of time and sense He reigned triumphant by the power of a life lived in a plane above them and superior to them, and so may we. We are all of us familiar with the expression that such or such a person "rises superior to his surroundings," and we mean that there is in that soul a hidden power that controls its surroundings, instead of being controlled by them. Our King essentially rose superior to His surroundings; and it is given to us who are reigning with Him to do the same.

     But, just as He was not a king in outward appearance, but only in inward power, so shall we be. He reigned, not in this, that He had all the treasures and riches of the world at His command, but that He had none of them, and could do without them. And so shall our reigning be. We shall not have all men bowing down to us, and all things bending to our will; but with all men opposing and all things adverse, we shall walk in a royal triumph of soul through the midst of them. We shall suffer the loss of all things, and by that loss be set forever free from their power to bind. We shall hide ourselves in the impregnable fortress of the will of our King, and shall reign there in a perpetual kingdom.

     All this is contrary to man's thought of kingship. The only idea the human heart can compass, is, that outward circumstances must bend and bow to the soul that is seated on a throne with Christ. Friends must approve, enemies must be silenced, obstacles must be overcome, affairs must prosper, or there can be no reigning. If man had had the ordering of Daniel's business, or of that matter of the three Hebrew children in the burning fiery furnace, he would have said the only way of victory would be for the minds of the kings to have been so changed that Daniel should not have been cast into the den of lions, and the Hebrew children should have been kept out of the furnace. But God's way was infinitely grander. He suffered Daniel to be cast among the lions, in order that he might reign triumphant over them when in their very midst, and He allowed Shadrach, Meshach, and Abednego to be cast into the burning, fiery furnace, in order that they might walk through it without so much as the smell of fire upon them. He tells us, not that we shall walk in paths where there are no dragons and adders, but that we shall walk through the midst of dragons and adders, and shall "tread them under our feet."

     And how much more glorious a kingdom is this than any outward rule or control could be! To be inwardly a king, while outwardly a slave, is one of the grandest heights of triumph of which our hearts can conceive. To be destitute, afflicted, tormented, to be stoned and torn asunder, and slain with the sword; to wander in sheepskins and goatskins, and in deserts and mountains, and in dens and caves of the earth, and yet to be through it all, kings in interior kingdoms of righteousness, peace and joy in the Holy Ghost, is surely a kingdom that none but God could give, and none but God-like souls receive.

     A few such kings we have at some time or other seen or heard of in this world of ours, and all hearts have acknowledged their unconscious sway. One I read of among the brethren of the monastery of St. Cyr. Because of their piety, these brethren incurred the hatred of the monasteries around them, and the anger of their superiors, and were cast out as evil from their community. One of them was sent as prisoner to a monastery where his chief enemies dwelt, and was there subjected to the most cruel and degrading treatment. Although he was of gentle birth, and had been an abbot in the community he had left, he was compelled to do the most menial work, was forced to carry a noisome burden on his back, and was driven out to beg with a placard on his bosom declaring him to be the vilest of the vile. But through it all the spirit of the saint reigned triumphant, and nothing disturbed his calm, or soured for a moment his Christ-like sweetness. For his persecutors he never had anything but words of kindness and smiles of love. And at last by the mighty power of the divine kingdom in which he lived, he subdued all hearts around him to himself, and became the trusted friend and adviser, and the beloved ruler over the very enemies who had once so delighted to persecute and revile him. "Blessed are the meek, for they shall inherit the earth." By his meekness he conquered and became king.

     At one time a dangerous criminal was sent to the monastery for imprisonment. He was so violent that no bonds sufficed to bind him, and no strength could control him. At last he was taken to the cell of this brother from St. Cyr, and they were shut up together; even the stolid monks themselves recognizing in that divine meekness a power to conquer that surpassed all the powers with which they were acquainted. The saint received the violent man as a beloved brother, and smiled upon him with heavenly kindness. But the criminal returned it with abuse and violence. He broke the monk's furniture and destroyed his bed, he kicked him, and beat him, and tore his hair, and spat upon him. He exhausted himself in his violence against him. Through it all the monk made no resistance, and said no word but words of love; and when at length the criminal, worn out with his fury, paused to take breath, the beaten and outraged man looked upon his persecutor with a smile of ineffable love and tender compassion, as though he would gather him to his bosom and comfort him for his misery. It was more than the criminal could bear. Hatred, and revenge, and anger he could repay in kind, but against love and meekness like this he had no weapons, and his heart was conquered. He fell at the feet of the saint and washed them with his tears, as he entreated forgiveness for his cruelty, and vowed a lifelong loyalty to his service. And from that moment all trouble with that criminal was over. He followed the saint about like a loving and faithful dog, eager to do or to be anything the other might desire. And when the time of his imprisonment was over, and the gates of his prison were opened for his release, he could not be induced to go, because he could not bear to leave the man who had saved him by love.

     Of such a nature is kingship in this kingdom of heaven.

     Each soul can make the application for itself, without need of comment from me.

     In Matt. 5, 6, and 7, we have the King of this kingdom describing the characteristics of His kingdom and giving the laws for His subjects. "Blessed are the poor in spirit," He says, "for theirs is the kingdom of heaven." Not the rich, or great, or wise, or learned, but the poor in spirit, the meek, the merciful, the pure in heart, those who mourn, and those who hunger and thirst, those who are persecuted, and reviled, and spoken evil against, all such belong to this kingdom. Gentleness, yieldingness, meekness, charity, are the characteristics of these kings, and they reign in the power of them.

     One Christian asked another, "How can I make people respect me?" "I would command their respect," was the reply. And this meant, not that he should stand up and say in tones of authority, "Now I command you all to respect me," but that he should so act, and live, and be, that no one could help respecting him. Men sometimes win an outward show of respect and submission by an over-bearing tyranny, but he who would rule the heart of his subjects must try other methods.

     Our Lord developed this thought to some who wished to share His throne. He called them to Him, and said, "Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you will be the chiefest shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."

     From the human standpoint, that man alone reigns who is able to exercise lordship over those around him. From the divine standpoint the soul that serves is the soul that reigns. Not he who demands most, receives this inward crowning, but he who gives up most.

     What grander kingship can be conceived of than that which Christ sets forth in the sermon on the mount, "But I say unto you, that ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain"?

     Surely only a soul that is in harmony with God can mount such a throne of dominion as this!

     But this is our destiny. We are made for this purpose. We are born of a kingly race, and are heirs to this ineffable kingdom; "heirs of God and joint heirs with Christ."

     Would that we could realize this; and could see in every act of service or surrender to which we might find ourselves called, an upward step in the pathway that leads us to our kingdom and our throne!

     I mean this in a very practical sense. I mean that the homely services of our daily lives, and the little sacrifices which each day demands, will be, if faithfully fulfilled, actual rounds in the ladder by which we are mounting to our thrones. I mean that if we are faithful over the "few things" of our earthly kingdom, we shall be made ruler over the "many things" of the heavenly kingdom.

     He that follows Christ in this ministry of service and of suffering, will reign with Him in the glory of supreme self-sacrifice, and will be the "chiefest" in His divine kingdom of love. Knowing this, who would hesitate to "turn the other cheek," since by the turning a kingdom is to be won and a throne is to be gained?

     Joseph was a type of all this. In slavery and in prison he reigned a king, as truly as when seated on Pharaoh's throne or riding in Pharaoh's chariot. (See Gen. 39:6, 22, 23.) He became the greatest by being the least, the chiefest by being servant of all.

     Dear reader, art thou reigning after this fashion, and in this sort of a kingdom? Art thou the greatest in thy little world of home, or church, or social circle by being the least, and chiefest by being the servant of all? If not, thy kingdom is not Christ's kingdom, and thy throne is not one shared by Him.

     To enter into the secrets of this interior kingdom and to partake of its heavenly power, is no notional victory, no fancied supremacy. It is a real and actual reigning, which will cause thee as a matter of fact to "rise superior" to the world and the things of it, and to walk through it independent of its smiles or frowns, dwelling in a region of heavenly peace and heavenly triumph which earth can neither give nor take away. "For the kingdom of God is not in word but in power." It is not a talk but a fact; and those who are in it recognize their kingship and prove it by reigning.

     But perhaps thou wilt say, "How can I enter into this kingdom, if I am not already in?" Let our Lord himself answer thee: "At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven."

     It is a kingdom of childlike hearts, and only such can enter it.

     To be a "little child" means simply to be one. I cannot describe it better than this. We all have known little children in our lives, and have delighted ourselves in their simplicity and their trustfulness, their light-hearted carelessness, and their unquestioning obedience to those in authority over them. And to be the greatest in this divine kingdom means to have the most of this guileless, tender, trustful, self-forgetting, obedient heart of the child.

     "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."

     It is not saying, but doing, that will avail us here. We must be a child, or we cannot sit on the child's throne. And to be a child means to do the Father's will, since the very essence of true childhood is the spirit of obedience united to the spirit of trust.

     Become a little child, then, by laying aside all thy greatness, all thy self-assertion, all thy self-dependence, all thy wisdom, and all thy strength, and consenting to die to thy own self-life, be born again into the kingdom of God. The only way out of one life into another is by a death to one and a new birth into the other. It is the old story, therefore, reiterated so often and in so many different ways, of through death to life. Die, then, that you my live. Lose your own life that you may find Christ's life. The caterpillar can only enter into the butterfly's kingdom by dying to its caterpillar life, and emerging into the resurrection life of the butterfly; and just so can we also only enter into the kingdom of God by the way of a death out of the kingdom of self, and an emergence into the resurrection life of Christ. Let everything go, then, that belongs to the natural; all your own notions, and plans, and ways, and thoughts; and accept in their stead God's plans, and ways, and thoughts. Do this faithfully and do it persistently, and you shall come at last to sit on His throne, and to reign with Him in an interior kingdom which shall break in pieces and consume all other kingdoms, and shall stand for ever and ever.

     There is no other way. This kingdom cannot be entered by pomp, and show, and greatness, and strength; but by littleness, and helplessness, and childlikeness, and babyhood, and death. He that humbleth himself, and he only, shall be exalted here; and to mount the throne with Christ requires that we shall first have followed Him in the suffering, and loss, and crucifixion. If we suffer with him, we shall also reign with Him. Not as an arbitrary reward for our suffering, but as the result that will follow in the very nature of things. Christ's loss must necessarily bring Christ's gain, Christ's death must bring Christ's resurrection, and to follow Him in the regeneration, will surely and inevitably bring the soul that follows to His crown and His throne.

     In a volume of sermons for children I have found a vivid illustration of this royal kingdom: --

     "A little fellow from one of the Refuges in England had risked his life to save one of his comrades, and England's Queen had sent him a medal by the hand of one of England's earls. The little fellow was held forward by his comrades to receive it, for he was shy and nervous and tried to sidle away.

     "Look at the noble chairman; he had driven down from his proper place in the House of Lords, where were gathered earls and dukes, and the men who had done well as lawyers, and judges, and statesmen, and warriors, and the Princes of the royal blood. Yet, all peer though he was, he was moved to the sincerest depths of his being as he murmured, `I have the honor,' and pinned the life-saving medal on the child's jacket. His heart was full. He paused to swallow down something that would rise in his throat before he could go on.

     "There is the `glory and honor' of successful statesmen, and warriors, and lawyers, but the glory of self-forgetful saving of life is a glory that excelleth, and that was the wondrous glory won by this boy. He had plunged into the stream and shared a drowning boy's risk, and that little hand, look at it there, steadying him by holding the table, had come out holding the saved.

     "Why has self-forgetfulness such mighty power? How was it that a twelve-year-old boy could bow down an audience of grown men before him? What gave to that brow, that its stubby crown of carroty hair, a glory and honor more than the lustre of gold and jewels? Why was it that that small body in its little breeches and jacket, wiping its tears on the rough little sleeve, could grip thousands of hearts and hold them all, and make them for the time loyal members of his kingdom?

     "Why was all this so?

     "It was so because that little boy in his measure had been like Christ, in the self-forgetful spirit of sacrifice for others. He had a bit of the same beauty we are all made on purpose to worship; the glory before which angels give a great shout, and all the company of heaven fall down and adore, saying with a loud voice, `Worthy is the Lamb that was slain!'"

     The "Lamb that was slain" is the mightiest King the world has ever known, and all who partake of His spirit share in His kingdom.

     And since this kingdom is not a place, but is character, those who have not the character cannot by any possibility be in it.

     We pray daily, "Thy kingdom come." Do we know what we are praying for? Do we comprehend the change it will make in us if it comes in us? Are we willing to be so changed?

     What is the kingdom of God but the rule of God? And what is the rule of God but the will of God? Therefore when we pray, "Thy will be done on earth as it is in heaven," we have touched the secret of it all.

     A horde of savages might conquer a civilized kingdom by sheer brute force; but if they would conquer the civilization of that kingdom, they could only do so by submitting to its control. And just so is it with the kingdom of heaven. It yields its sceptre to none but those who render obedience to its laws.

     "To him that overcometh will I give to sit with me in my throne, even as I also overcame and am set down with my Father in his throne."

     "He always reigns who sides with God," says an old writer. And again, "He who perfectly accepts the will of God, dwells in a perpetual kingdom."

     Art thou reigning after this fashion and in this sort of a kingdom?

     Art thou the "chiefest" by being the "servant of all"?

     Art thou a king over thy circumstances, or do thy circumstances reign over thee?

     Dost thou triumph over thy temptations, or do they triumph over thee?

     Canst thou sit on an inward throne in the midst of outward defeat and loss?

     Canst thou conquer by yielding, and become the greatest by being the least?

     If thou canst answer Yes to all these questions, then thou art come into thy kingdom; and whatever thy outward lot may be, or the estimation in which men may hold thee, thou art in very truth among the number of those concerning whom our Lord declares "the same shall be called greatest in the kingdom of heaven."