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“have seen thee in the sanctuary.” We do not want to see the sanctuary itself, but the POWER and the GLORY in the sanctuary. No; no earthly sanctuary will satisfy us, not even heaven. No earthly palace, even if made by God; not even the creation, fair as it was when all its seas rolled out in molten gold, when every mountain sent up, as it were, its smoke of incense to heaven. Ah! no, not even heaven itself. For

“Were I in heaven without my God,

It were no heaven to me.'

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O beloved, it is not the place, but it is the presence ! It is not the ocean-bed, but that which makes the sea -its greatness, its glory! So we say this morning, “O God, thou art my God, early will I seek thee.” A glorious beginning, if you can say that ! Early in your life—

early in the day- early in this SCENE. My flesh longeth for thee,” just as a river longs for the ocean; “my soul thirsteth for thee in a dry and

a thirsty land; ... to see thy power and thy glory, as I have seen thee in the sanctuary."

And now, beloved, having opened up our way to these words, ere I proceed, give me your prayers ; for God only knows what associations and memories crowd on your preacher's mind this morning. I can solemnly say-I have said it to God, almost in the spirit of Moses, which was wrong, “Send by any one but by me." Moses forgot that God would not put on him that which He would not give him strength to do. God was his salvation—God was his strength.

First of all, we have here a present portion—“O God, thou art MY GOD.”

Secondly, we have a divine longing "My soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is."

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Thirdly, we have blessed memories—“ To see thy power and thy glory, as we have seen thee in the sanctuary ;" for we have asked, and we are asking, for what we have already tasted in measure, for blessings we know something about—“ As we have seen thee in the sanctuary:

And, fourthly, we have a divine hope. We are not to be without it. God, who gives the river, gives the ocean to receive it; God, who made the stream, gave the bed into which it is to roll and rest. And if we do not see the power and the glory here in Merrion Memorial Hall in these our own days, the time is coming when with all His saints we shall stand amid the power and the glory, “and be for ever with the Lord.”

In the first place, we have here a divine portion“ O God, thou art my God.

One hardly knows, beloved people, how to speak of this portion, it is so vast a thought that God is ours, God Himself!

The Psalmist prays, "O God, thou art my God," as if he had said, “Thou, the eternal and the infinite art mine -thou, the eternal and the infinite source and centre of all blessedness—O God, thou art my God.” It is beloved people, utterly impossible to describe the heights and depths, the lengths and breadths of that wondrous, glorious possession which the soul bath who can say, “O God, Thou art MY GOD." I feel like one standing by some vast expanse of ocean, and can only, as it were, pick up a pebble or two on its glorious, shining shore; I can only cast a glance athwart the wilderness of waters; I can only point you to God. Oh, that blessed God! Oh, that all-blessed God! whose existence was before star or angel was created, and who will live when thousands of thousands upon thousands of ages have rolled away! Ah, dear saint, thou mayest be poor as to this world's goods, but

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thou never canst be poor if thou hast God as thy portion—if thou canst say, “ O God, thou art my God!”

I cannot tell you what that portion is. God is love, God is light — ineffable light, ineffable love — love diffusing itself in beams of light. Oh, that God would put it into my mouth, into my heart, to say something worthy of Himself! “God is light, and in Him is no darkness at all.” God is love. God's power is such, that He had only to speak, and the vast creation rolled into existence. God was such, that He had only to will, and-marvel of marvels, a thousand times more marvellous--the Son of His love became incarnateJesus Christ died on the cross, and the glorious new creation sprang into being. I cannot tell you what God is.

is. I am like a fingerpost, that, when the celestial mariner wants to go out on the bright seas of His perfectness, I can only point from the shores to the sea, and say, " This is the sea of His perfectness; this is an ocean without a bound, a depth that has never been fathomed.”

Is there a poor sinner here this morning, a patient child of want, who had no breakfast in his cupboard ? Like the bird, which never knows where its breakfast will come from, but sings all the same- -is there one such ? God will meet with thee. Let no man despise thee for thou art rich with all the resources of God, if thou canst say, "O God, Thou art MINE;—mine by creation, which Thou art; mine by providence, which Thou art ;-causing all things to work for my good; mine IN CHRIST, mine in REDEMPTION and SALVATION.”

Yet, as I often say to you, a God in nature is a God above me; a God in providence is a God beyond me; a God in law is a God against me; but a God in Christ is a God in me, and a God with me, and a God FOR me; and He is my God-my God. Oh, that little mono

, syllable, “my!" Can you not all use it this morning ?

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“O God, thou art my God." You know the meaning of these two letters - my!" When you go home, and look at your slumbering babe, you say, “my babe;" you alone can say it—no one else can say it. When, as a merchant, you see your house of business, you say, “my house." "I wonder is there one here saying, with the poet,

" When I can say my God is mine,

When I can feel His glory shine,
I'll tread the world beneath my feet,

And all that earth calls good or great.”
I will tell you how He is My God; and if

you

want Him as yours you can have Him. I settle it thus, in very easy logic. God has said, He is the God of the sinner. I am a sinner, He gives Himself to such, I accept Him, and He is mine. If I saw Lord Carlisle’s carriage, and all his state retinue, passing through Dame Street to-morrow, and you asked me whose it was, I would say it was His Excellency's carriage; but I could not say it is my carriage. But if his Excellency gave it to me, I could then say, “it is mine.” If you ask me, as Gabriel, about God, why, I would say, “that is God, the Creator, the Preserver of the universe;' but if

you
ask me as a sinner, I should

say,

• He is MY Saviour-God.” I have a portion higher than angels; I am a son,-if a son, an heir of God, and joint-heir with Christ. And this last link is the wondrous link that links me to my portion. Mark the words -- " heirs WITH CHRIST. He is Head and Heir of all things. And we who are associated with Him, having been united as members to the Head by the one Spirit, are to inherit with Him. And God, as His God and Father, hath given us of His love as He hath given Him. What a portion is this ! " That the love wherewith thou hast loved me may be in them.

What manner of love is this ! how wondrous ! and how great l- an ocean of love! Alas! my tongue is clay,

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and my words are air, so that I feel utterly powerless in the attempt to tell you what the sinner has when he has God. But I repeat it—the way I get God is this !—God is for the sinner, God gives His Son, who died for the sinner ; I am a sinner, and as a sinner I embrace His Son, and say,

“ Both mine arms are clasp'd around Thee,

And my head is on thy breast;
For this weary soul hath found Thee,

Such a perfect, perfect rest.”
And His Son brings me, in union with Himself, into
God. Thus God is my portion, and I can say—“ O
God, thou art my God!"

Turn with me, in the second place, to the divine yearning :-“Early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is.

Let me premise for a moment, that this longing desire after God is that which distinguishes those who have God from those who have Him not; it distinguishes the sinner from the saint. The unsaved man, in his natural condition, has no desire after God, no longing for God; as the poet sings :

“Fools never raise their thoughts so high ;

Like brutes they live, like brutes they die.” This is, indeed, for saint and sinner, a two-edged sword; but it cuts by the Spirit only to heal. The natural heart hates God, the natural heart dislikes God; and none but a man whom God has touched can long for God. Then do you not see where you are landed? You say, “God is dealing with me, for of all things I do want God, I long for God;" you say, “ The language you have uttered is exactly my language:”

“When I can say my God is mine,
When I can feel His glory shine,
I'll tread the world beneath my feet,
And all this earth calls good or great."

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