Wells, Seas, Floods of _vv._ 21, 22. The former appear here as
Heavenly Powers, the latter as creatures of God in the Earth.

The Showers and Dew of _v._ 8 are regarded as coming from Heaven. They
appear therefore in group 1, but in its last verse, so that the
transition is easy to the earthly powers amongst which they might have
been placed.

The second group includes the forces of Nature which more distinctly
surround us on earth. There is some uncertainty in the various
versions of this section. The Prayer Book, following, as usual, the
Great Bible of 1539, has Dews and Frosts in _v._ 10, meaning probably
Dews and Hoar Frosts. The Bible (A.V.) has Hoar Frosts coupled with
Snows. It has Fire and Heat and also, in some Versions, Cold and Heat,
but omits Winter and Summer. Sometimes there is contrast in the
couples and sometimes the forces coupled together are of the same sort.

In group 3, Earth is called up first as including the rest, which
progress from that which does not move to that which does, ranging
through the inanimate moving things, such as budding things and water,
and the animate creation, such as move in the sea, the air and, whether
wild or tame, upon the earth.

Group 4 begins, like group 3, with an inclusive term "Children of Men":
and proceeds through Israel, as God's People, and Israel's Priests, as
God's special choice, to those who really serve God whether in this
life or after it; concluding with the specially present service of the
holy and humble, and, in particular, Ananias, Azarias, and Misael.

{81}

All these Creatures of God's hand, whether animate or inanimate, or the
Forces which are behind both, are challenged to praise their Maker.
They are called up in twos and threes, a great army, representing all
the visible and invisible hosts of Heaven and Earth.

In connection with this Hymn we should read Gen. i., Psalm civ., and
Psalm cxlviii.

Cantate Domino.

Passing now to the corresponding Canticle at Evensong, we find _Cantate
Domino_, the 98th Psalm, which, though much briefer, and nearly free
from elaborate detail, makes the same acknowledgement of the Almighty
Maker, and calls upon His creatures to praise Him in their various
orders in very similar fashion. Here however the climax is reversed.
Beginning with human beings and God's mercy to them, and notably to
Israel, we pass on to the sea, the world, the floods, the hills and all
the inhabitants, returning at the