This is evident in the Text; and the Apostle speaks of it as grounded in nature, Act. 17. 26. God hath determined the times before appointed, and the bounds of our habitation. Deut. 2 Chap, 5, 9. God would not have the Israelites meddle with the Edomites, or the Moabites, because he had given them their Land for a possession. God assigned out such a Land for such a Posterity, and for such a time.

Quest. Wherein doth this work of God stand in appointing a place for a people.

Answ. 1. When God espies or discovers a Land for a people, as in Ezek. 20. 6. He brought them into a Land that he had espied for them: And that is when either he gives them to discover it themselves, or hear of it discovered by others, and fitting them.

2. After he hath espied it, when he carries them along to it, so that they plainly see a providence of God leading them from one Countrey to another: As in Exod. 19. • . You have seen How I have born you as on Eagles wings, and brought you unto my self. So that though they met with many difficulties, yet he carried them high above them all, like an Eagle, flying over Seas and Rocks, and all hinderances.

3. When he makes room for a People to dwell there, as in Psal. 80. 9. Thou preparedst room for them. When Isaac sojourned among the Philistims, he digged one Well, and the Philistines strove for it, and he called it Esek; and he digged another Well, and for that they strove also, therefore he called it Sitnah: and he removed thence, and digged another Well, and for that they strove not, and he called it Rehoboth, and said, For now the Lord hath made room for us, and we shall be fruitful in the Land. Now, no Esek, no Sitnah, no quarrel or 〈◊〉 , but now he sits down in Rehoboth in a peaceable room.

Now God makes room for a People three wayes.

1. When he casts out the Enemies of a people before them, by lawful War with the Inhabitants which God calls them unto, as in Psal. 44. 2. Thou didst drive out the Heathen before them. But this course of Warring against others, and driving them out without provocation, depends upon special Commission from God; or else it is not imitable.

2. When he gives a forreign People favour in the eyes of any native People to come and sit down with them; either by way of purchase, as Abraham did obtain the field of Machpelah: or else when they give it in courtesie, as Pharaoh did the Land of Goshen unto the Sons of Jacob.

3. When he makes a Countrey, though not altogether void of Inhabitants, yet void in that place where they reside. Where there is a vacant place, there is liberty for the Son of Adam or Noah to come and inhabit, though they neither buy it, nor ask their leaves. Abraham and Isaac, when they This Sojourning was a constant residence there, as in a Possession of their own; although it be called Sojourning or Dwelling as Strangers; because they neither had the soveraign Government of the whole Country in their own hand nor yet did incorporate themselvs into the Common-wealth of the Natives, to submit themselves unto their Government. Sojourned amongst the Philistims, they did not buy that Land to feed their Cattel, because they said There is room enough. And so did Jacob pitch his Tent by Sechem, Gen. 34. 21. There was room enough, as Hamor said, Let them sit down amongst us. And in this case, if the people who were former Inhabitants did disturb them in their possessions, they complained to the King, as of wrong done unto them: As Abraham did because they took away his Well, in Gen. 21, 25. For his Right whereto, he pleaded not his immediate calling from God (for that would have seemed frivolous amongst the Heathen) but his own Industry and ulture, in digging the Well, verse 30. Nor doth the King reject his plea, with What had he to do to dig Wells in their Soyle? but admitteth it as a Principle in Nature, That in a vacant Soyle, he that taketh possession of it, and bestoweth culture and husbandry upon it, his Right it is. And the ground of this is, from the Grand Charter given to Adam and his Posterity in Paradise, Gen. 1. 28. Multiply, and replenish the Earth, and subdue it. If therefore any Son of Adam come, and find a place empty, he hath liberty to come, and fill, and subdue the Earth there. This Charter was renewed to Noah, Gen. 9. 1. Fulfil the Earth and multiply: So that it is free, from that common Grant for any to take possession of vacant Countries. Indeed no Nation is to drive out another without special Commission from Heaven, such as the Israelites had; unless the Natives do unjustly wrong them, and will not recompence the wrongs done in peaceable sort, and then they may right themselves by lawful War, and subdue the Countrey unto themselves.

This placing of people in this or that Countrey, is from God's Soveraignty over all the Earth, and the Inhabitants thereof: as in Psal. 24. 1. The Earth is the Lords, and the fulness thereof. And in Jer. 10. 7. God is there called, The King of Nations? & in Deut. 10. 14. Therefore it is meet he should provide a place for all Nations to inhabit, and have all the Earth replenished. Onely in the Text here is meant some more special Appointment, because God tells them it by his own mouth; he doth not so with other people; he doth not tell the Children of Seir, that he hath appointed a place for them. That is, He gives them the Land by Promise. Others take the Land by his Providence, but God's people take the Land by Promise: and therefore the Land of Canaan is called a Land of Promise. Which they discern;

1. By discerning themselves to be in CHRIST, in whom all the Promises are Yea and Amen.

2. By finding his holy Presence with them, to wit, when he plants them in the holy Mountain of his Inheritance, Exod. 15. 17. And that is, when he giveth them the liberty, and purity of his Ordinances. It is a Land of Promise, where they have provision for Soul as well as for Body. Ruth dwelt well for outward respects while she dwelt in Moab; but when she cometh to dwell in Israel, she is said to come under the wings of God, Ruth 2. 12. When God wraps us in with his Ordinances, and warms us with the life and power of them, as with wings, there is a Land of Promise.

This may teach us all where we do now dwell, or where after we may dwell, Be sure you look at every place appointed to you from the hand of God. We may not rush into any place, and never say to God, By your leave; but we must discern how God appoints us this place. There is poor comfort in sitting down in any place, that you cannot say, This place is appointed me of God. Canst thou say, that God spied out this place for thee, and there hath settled thee above all hinderances? Didst thou find that God made room for thee, either by lawful Descent, or Purchase, or Gift, or other warrantable Right? Why then this is the place God hath appointed thee; here he hath made room for thee, he hath placed thee in Rehoboth, in a peaceable Place.

This we must discern, or else we are but intruders upon God. And when we do withal discern, that God giveth us these outward Blessings from his Love in Christ; and maketh comfortable provision as well for our Souls as for our Bodies, by the means of Grace: then do we enjoy our present possession, as well by gracious Promise, as by the common and just, and bountiful providence of the Lord. Or if a man do remove, he must see that God hath espied out such a Countrey for him.

2. Though there be many difficulties, yet he hath given us hearts to overlook them all, as if we were carried upon Eagles wings.

And 3. See God making room for us by some lawful means.

Quest. But how shall I know whither God hath appointed me such a place? If I be well where I am, what may warrant my Removal?

Ans. There be four or five good things, for procurement of any of which, I may remove. Secondly, There be some evil things, for avoiding of any of which, we may transplant our selves. Thirdly, If withal we find some special Providence of God concurring in either of both concerning our selves, and applying general grounds of removal to our personal estate.

1. We may remove for the gaining of Knowledg. Our Saviour commends it in the Queen of the South, that she came from the utmost parts of the Earth, to hear the wisdom of Solomon, Mat. 12. 42. And surely, with him she might have continued for the same end, if her personal Calling had not recalled her home.

2. Some remove and travail for Merchandize, and Gainsake; Daily Bread may be sought from far, Prov. 31. 14. Yea, our Saviour approveth travail for Merchants, Mat. 13. 45, 46. when he compareth a Christian to a Merchant-man seeking Pearls: For he never fetcheth a comparison from any unlawful thing, to illustrate a thing lawful. The comparison from the unjust Steward, and from the Thief in the night, is not taken from the injustice of the one, or the theft of the other; but from the wisdom of the one, and the suddenness of the other; which in themselves are not unlawful.

3. To Plant a Colony, that is a Company that agree together to remove out of their own Countrey, and settle a City or Common-wealth elsewhere. Of such a Colony we read in Acts 16. 12. which God blessed and prospered exceedingly, and made it a glorious Church. Nature teacheth Bees to do so. When as the hive is too full, they seek abroad for new Dwellings: So when the hive of the Common-wealth is so full, that Tradesmen cannot live one by another, but eat up one another, in this case it is lawful to remove,

4. God alloweth a man to remove, When he may imploy his Talents and Gifts better elsewhere; especially when where he is, he is not bound by any special engagement. Thus God sent Joseph before to preserve the Church: Joseph's Wisdom and Spirit was not fit for a Shepherd, but for a Counsellor of State, and therefore God sent him into Egypt. To whom much is given, of him God will require the more? Luk. 12. 48.

5. For the liberty of the Ordinances. 2 Chron. 11. 13, 14, 15. When Jeroboam made a defection from Judas, and set up golden Calves to worship, all that were well affected, both Priests and People, sold their Possessions, and came to Jerusalem for the Ordinances sake. This Case was of seasonable use to our Fathers in the dayes of Queen Mary; who removed to France and Germany in the beginning of her Reign, upon Proclamation of alteration of Religion, before any Persecution began.

Secondly, There be Evils to be avoided, that may warrant Removal.

1. When some grievous sins overspread a Countrey, that threaten desolation. Mich. 2. 6, to 11 verse: When the People say to them that prophecie, Prophecie not; then verse 10 Arise then, this is not your rest. Which words, though they be a threatning, not a Commandment; yet as in a threatning a wise man forefeeth the Plague, so in the threatning he seeth a Commandment, to hide himself from it. This case might have been of seasonable use unto them of the Palatinate, when they saw their orthodox Ministers banished; although themselves might for a while enjoy liberty of Conscience.

2. If men be overburdened with Debts and Miseries, as Davids followers were; they may then retire out of the way (as they retired to David for safety) not to defraud their Creditors (for God is an avenger of such things, 1 Thess. 4. 6.) but to gain further opportunity to discharge their Debts, and to satisfie their Creditors, 1 Sam. 22. 1, 2.

3. In case of Persecution, So did the Apostle in Acts 13. 46, 47.

Thirdly, As these general cases, where any of them do fall out, do warrant removal in general: so there be some special Providences or particular Cases, which may give warrant unto such or such a person to transplant himself, and which apply the former general grounds to particular persons.

1. If Soveraign Authority command and encourage such Plantations, by giving way to Subjects to transplant themselves, and set up a new Common-wealth. This is a lawful and expedient case for such particular persons as be designed and sent: Mat. 8, 9. and for such, as they who are sent have power to command.

2. When some special Providence of God leads a man unto such a course. This may also single out particulars, Psal. 32. 8, I will instruct, and guid thee with my eye. As the Child knows the pleasure of his Father in his eye: so doth the child of God see Gods pleasure in the eye of his heavenly Father's providence.

And this is done three wayes:

1. If God gives a man an Inclination to this or that course: for that is the spirit of man; and God is the Father of Spirits: Rom. 1. 11, 12. 1 Cor. 16. 12. Paul discerned his Calling to go to Rome, by his 〈 in non-Latin alphabet 〉 his ready Inclination to that Voyage; and Apollos his loathing to go to Corinth, Paul accepted as a just reason of his refusal of a Calling to go thither. And this holdeth, when in a mans Inclination to travail, his heart is set on no by-respects; as to see Fashions, to deceive his Creditors, to fight Duels, or to live idly: these are vain Inclinations. But if his heart be inclined upon right judgment to advance the Gospel, to maintain his Family, to use his Talents fruitfully, or the like good end; this Inclination is from God. As the beams of the Moon darting into the Sea, leads it to and fro: so doth a secret Inclination darted by God into our hearts, lead and bow (as a byas) our whole course.

2. When God gives other men hearts to Call us, as the men of Macedon did Paul, Come to us into Macedonia and help us. When we are invited by others who have a good Calling to reside there, we may go with them; unless we be detained by weightier occasions. One Member hath interest in another, to call to it for help, when it is not diverted to greater employment.

3. There is another providence of God concurring in both these, that is, When a man's Calling and Person are free; and not tied by Parents, or Magistrates, or other people that have interest in him. Or when, abroad he may do himself and others more good, than he can do at home. Here is then an eye of God that opens a door there, and sets him loose here; inclines his heart that way, and outlooks all difficulties. When God makes room for them, no binding here, and an open way there; in such a case God tells them, he will appoint a place for them.