O all you works of the Lord, bless you the Lord: praise and exalt him above all for ever,
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Having prefaced with general terms of praise, to the effect that every creature ought to praise the Lord, he addresses his exhortation in what follows to the various individual orders of creation: (642) to the angels, the heavens, the waters and nature-forces, the sun and the moon, the rain-cloud and the dew, the wind, the fire and the billow, the cold and the heat, and all the rest too lengthy to include, so that he summons springs also and the seas, the sea-monsters and the birds, the beasts and flocks, to the praise of the Lord. He summons also the sons of men, and after the human race in general he specifies the race of Israel in particular, and of the Israelites themselves the priests and servants of the Lord, and the spirits and souls of the righteous, and those who are holy and of humble heart. And at the very last he specifies Hananiah, Azariah, and Mishael, who are summoned to praise the Lord for His present kindness. But all creation praises God not in word |43 but in deed, inasmuch as the Creator is logically apprehended on the basis of His creatures, and in the various works and affections [unless affectibus be a misprint for effectibus: "operations"] the grandeur of God is made manifest.