Suarez, proceeds to say: "It is then evident that ancient and most
venerable theological authorities distinctly assert _derivative_
creation, and thus their teachings harmonize with all that modern
science can possibly require."[1] By the "derivative creation" of
organic forms, Mr. Mivart understands, "that God created them by
conferring on the material world the power to evolve them under
suitable conditions."

[Footnote 1: Bunsen's "Outlines of the Philosophy of Universal
History," vol. i.p. 349. 1854.]

On the contrary, I proved by evidence, which Mr. Mivart does not
venture to impugn, that Suarez, in his "Tractatus de Opere sex
Dierum," expressly rejects St. Augustin's and St. Thomas' views; that
he vehemently advocates the literal interpretation of the account of
the creation given in the Book of Genesis; and that he treats with
utter scorn the notion that the Almighty could have used the language
of that Book, unless He meant it to be taken literally.

Mr. Mivart, therefore, either has read Suarez and has totally
misrepresented him--a hypothesis which, I hope I need hardly say, I do
not for a moment entertain: or, he has got his information at second
hand, and has himself been deceived. But in that case, it is surely
an imprudence on his part, to reproach me with having "read Suarez _ad
hoc_, and evidently without the guidance of anyone familiar with
that author." No doubt, in the matter of guidance, Mr. Mivart has the
advantage of me. Nevertheless, the guides who supplied him with his
references to Suarez' "Metaphysica," while they left him in ignorance
of the existence of the "Tractatus," are guides with whose services
it might be better to dispense; leaders who wilfully shut their eyes,