2. In the subserviency of one thing to another. All the members of living creatures are curiously fitted for the service of one another, destined to a particular end, and endued with a virtue to attain that end, and so distinctly placed, that one is no hindrance to the other in its operations.69 Is not this more admirable than to be the work of chance, which is incapable to settle such an order, and fix particular and general ends, causing an exact correspondency of all the parts with one another, and every part to conspire together for one common end? One thing is fitted for another. The eye is fitted for the sun, and the sun fitted for the eye. Several sorts of food are fitted for several creatures, and those creatures fitted with organs for the partaking that food.
(1.) Subserviency of heavenly bodies. The sun, the heart of the world, is not for itself, but for the good of the world, as the heart of man is for the good of the body.70 How conveniently is the sun placed, at a distance from the earth, and the upper heavens, to enlighten the stars above, and enliven the earth below! If it were either higher or lower, one part would want its influences. It is not in the higher parts of the heavens; the earth, then, which lives and fructifies by its influence would have been exposed to a perpetual winter and chillness, unable to have produced anything for the sustenance of man or beast. If seated lower, the earth had been parched up, the world made uninhabitable, and long since had been consumed to ashes by the strength of its heat. Consider the motion, as well as the situation of the sun. Had it stood still, one part of the world had been cherished by its beams, and the other left in a desolate widowhood, in a disconsolate darkness. Besides, the earth would have had no shelter from its perpendicular beams striking perpetually, and without any remission, upon it. The same incommodities would have followed upon its fixedness as upon its too great nearness. By a constant day, the beauty of the stars had been obscured, the knowledge of their motions been prevented, and a considerable part of the glorious wisdom of the Creator, in those choice “works of his fingers,”71 had been veiled from our eyes. It moves in a fixed line, visits all parts of the earth, scatters in the day its refreshing blessings in every creek of the earth, and removes the mask from the other beauties of heaven in the night, which sparkle out to the glory of the Creator. It spreads its light, warms the earth, cherisheth the seeds, excites the spirit in the earth, and brings fruit to maturity. View also the air, the vast extent between heaven and earth, which serves for a water‑course, a cistern for water, to bedew the face of the sun‑burnt earth, to satisfy the desolate ground, and to cause the “bud of the tender herb to spring forth.”72 Could chance appoint the clouds of the air to interpose as fans between the scorching heat of the sun, and the faint bodies of the creatures? Can that be the “father of the rain, or beget the drops of dew?”73 Could anything so blind settle those ordinances of heaven for the preservation of creatures on the earth? Can this either bring or stay the bottles of heaven, when the “dust grows into hardness, and the clouds cleave fast together?”74
(2.) Subserviency of the lower world, the earth, and sea, which was created to be inhabited, (Isa. xlv. 18). The sea affords water to the rivers, the rivers, like so many veins, are spread through the whole body of the earth, to refresh and enable it to bring forth fruit for the sustenance of man and beast, (Ps. civ. 10, 11). “He sends the springs into the valleys, which run among the hills; they give drink to every beast of the field; the wild asses quench their thirst. He causes the grass to grow for the cattle, and the herb for the service of man, that he may bring forth food out of the earth.” (ver. 14.) The trees are provided for shades against the extremity of heat, a refuge for the panting beasts, an “habitation for birds,” wherein to make their nests (ver. 17), and a basket for their provision. How are the valleys and mountains of the earth disposed for the pleasure and profit of man! Every year are the fields covered with harvests for the nourishing the creatures; no part is barren, but beneficial to man. The mountains that are not clothed with grass for his food, are set with stones to make him an habitation; they have their peculiar services of metals and minerals, for the conveniency and comfort, and benefit of man. Things which are not fit for his food, are medicines for his cure, under some painful sickness. Where the earth brings not forth corn, it brings forth roots for the service of other creatures. Wood abounds more in those countries where the cold is stronger than in others. Can this be the result of chance, or not rather of an Infinite Wisdom? Consider the usefulness of the sea, for the supply of rivers to refresh the earth: “Which go up by the mountains and down by the valleys into the place God hath founded for them” (Ps. civ. 8): a store‑house for fish, for the nourishment of other creatures, a shop of medicines for cure, and pearls for ornament: the band that ties remote nations together, by giving opportunity of passage to, and commerce with, one another. How should that natural inclination of the sea to cover the earth, submit to this subserviency to the creatures? Who hath pounded in this fluid mass of water in certain limits, and confined it to its own channel, for the accommodation of such creatures, who, by its common law, can only be upon the earth? Naturally the earth was covered with the deep as with a garment; the waters stood above the mountains. “Who set a bound that they might not pass over,”75 that they return not again to cover the earth? Was it blind chance or an Infinite Power, that “shut up the sea with doors, and made thick darkness a swaddling band for it, and said, Hitherto shall thou come and no farther, and here shall thy proud waves be stayed?”76 All things are so ordered, that they are not propter se, but propter aliud. What advantage accrues to the sun by its unwearied rolling about the world? Doth it increase the perfection of its nature by all its circuits? No; but it serves the inferior world, it impregnates things by its heat. Not the most abject thing but hath its end and use. There is a straight connection: the earth could not bring forth fruit without the heavens; the heavens could not water the earth without vapors from it.
(3.) All this subserviency of creatures centres in man. Other creatures are served by those things, as well as ourselves, and they are provided for their nourishment and refreshment, as well as ours;77 yet, both they, and all creatures meet in man, as lines in their centres. Things that have no life or sense, are made for those that have both life and sense; and those that have life and sense, are made for those that are endued with reason. When the Psalmist admiringly considers the heavens, moon and stars, he intimates man to be the end for which they were created (Ps. viii. 3, 4): “What is man, that thou art mindful of him?” He expresseth more particularly the dominion that man hath “over the beasts of the field, the fowl of the air, and whatsoever passes through the paths of the sea” (ver. 6–8); and concludes from thence, the “excellency of God’s name in all the earth.” All things in the world, one way or other, centre in an usefulness for man; some to feed him, some to clothe him, some to delight him, others to instruct him, some to exercise his wit, and others his strength. Since man did not make them, he did not also order them for his own use. If they conspire to serve him who never made them, they direct man to acknowledge another, who is the joint Creator both of the lord and the servants under his dominion; and, therefore, as the inferior natures are ordered by an invisible hand for the good of man, so the nature of man is, by the same hand, ordered to acknowledge the existence and the glory of the Creator of him. This visible order man knows he did not constitute; he did not settle those creatures in subserviency to himself; they were placed in that order before he had any acquaintance with them, or existence of himself; which is a question God puts to Job, to consider