work, which was indeed the fulfilment of it, and the ordinary working of His 
providence ; for in a certain sense the Scripture teaches us that God still 
works. We read in the Evening Service of yesterday, in the 104th psalm, 
“ Thou sendest forth Thy spirit, and Thou renewest the face of the earth 
indicating a present renewing power under the action of God’s providence — 
The Chairman. — I think you have omitted to notice a passage where Mr. 
Warington says : “As ruler and governor, God doubtless works always.” 
Rev. J. H. Titcomb. — That I think puts one part of the paper in collision 
with another part, where we have it distinctly set forth that God has ceased 
altogether from all work. I was going to quote another passage from the 
New Testament where our Lord says, “ My Father worketh hitherto and I 
work.” But with the exception of that point, I have the greatest pleasure in 
expressing my approval of the paper. There are, however, one or two things 
which occur to me as worth adding in a supplementary fashion to Mr. 
Warington’s essay, as they are connected with the paper. The paper appeals 
principally to natural science ; but there is another science, if I may so call 
it, — the science of comparative mythology, — which, though not touched upon 
by Mr. Warington, may, I think, be brought in in support of the argument. I 
refer to the evidence which we may gather from the mythological romances 
and from the cosmogonies of heathen nations in India, Persia, Greece, Scan- 
dinavia, and other places, as being in full harmony with the statements 
contained in Genesis. Mr. Warington points out, as one of the leading 
features in the Mosaic cosmogony, the pause or rest which occurs at the end 
of each day’s work in the creation. I have read that a Mr. Lord, who was 
in the East Indies in the course of the last century, had considerable inter- 
course with the Parsees, and he gathered from them a siatement of their 
mythology in reference to the creation. Their cosmogony was after this 
fashion : God, the unmade and self-existent Creator, created the world in 
six labours ; and between each of these labours they describe Him as resting 
for five days. Here you have a pause between each of the six successive 
labours, in strict harmony with the Mosaic cosmogony, and with the line of 
argument in Mr. Warington’s paper. If I wanted to make you laugh, I could 
tell you that the same cosmogony goes on to describe how God then made 
a man and a woman, the latter of whom gave birth to twins every day for a 
thousand years, after which, the world becoming very wicked, God destroyed 
it by a flood — still carrying out, you see, the Mosaic narrative. Mr. Warington 
notices that part of the Mosaic cosmogony from which we learn that the world 
was originally wholly submerged in an ocean of water— in a universal flood. 
Homer made Osiris, the ocean, the mother of the Gods ; and Hesiod made 
Chaos the father of Gods, or the first God, and Ovid follows Hesiod. I was 
looking at Cudworth’s Intellectual System this morning, and I found there a 
quotation from a traveller in Japan of the last century, who speaks of the 
Sintoists, one of the oldest sects in Japan, and says they hold this idea, that 
at the beginning of all things chaos was placed, as fishes swim, in water ; 
out of which chaos came a race of men, and from which creation started. 
There you have a notion of the world starting its existence in water. Scan- 
