emigration out of the dominion of that darkness which is at once
tyranny and anarchy, and leads them into the happy kingdom of the
light.

Thus, then, all Christian men become such, because they turn their
backs upon their old selves, and crucify their affections and lusts;
and paste down the leaf, as it were, on which their blotted past is
writ, and turn over a new and a fairer one. And my question to you,
dear brethren, is, Are you men from the other side, who were not
born where you live now, and who have passed out of the native
Chaldea into the foreign--and yet to the new self home--land of
union with God?

2. This designation may be taken as teaching that a Christian should
be known as a foreigner, a man from across the water.

Everybody in Canaan that knew Abram at all knew him as not one of
themselves. The Hebrew was the name he went by, because his
unlikeness to the others was the most conspicuous thing about him,
even to the shallowest eye. Abram found himself, when he had
migrated into Canaan, in no barbarous country, but plunged at once
into the midst of an organised and compact civilisation, that walled
its cities, and had the comforts and conveniences and regularities
of a settled order; and in the midst of it all, what did he do? He
elected to live in a tent. 'He dwelt in tabernacles, as the Epistle
to the Hebrews comments upon his history, 'because he looked for a
city.' The more his expectations were fixed upon a permanent abode,
the more transitory did he make his abode here. If there had been no
other city to fill his eyes, he would have gone and lived in some of
those that were in the land. If there had been no other order to