"And this because they know that the possibility of such phenomena, though by no means actually foreseen, has yet been fully provided for in the old philosophy centuries before Darwin, or even centuries before Bacon, and that their place in the system can be at once assigned them without even disturbing its order or marring its harmony. "Moreover, the old tradition in this respect has never been abandoned, however much it may have been ignored or neglected by some modern writers. In proof of this, it may be observed that perhaps no post-mediæval theologian has a wider reception amongst Christians throughout the world than Suarez, who has a separate section [Footnote: Suarez, _Metaphysica_. Edition Vivés. Paris, 1868, vol. i Disput. xv. § 2.] in opposition to those who maintain the distinct creation of the various kinds--or substantial forms--of organic life" (pp. 19-21). Still more distinctly does Mr. Mivart express himself in the same sense, in his last chapter, entitled "Theology and Evolution" (pp. 302-5). "It appears, then, that Christian thinkers are perfectly free to accept the general evolution theory. But are there any theological authorities to justify this view of the matter? "Now, considering how extremely recent are these biological speculations, it might hardly be expected _à priori_ that writers of earlier ages should have given expression to doctrines harmonising in any degree with such very modern views; nevertheless, this is certainly the case, and it would be easy to give numerous examples. It will be better, however, to cite one or two authorities of weight. Perhaps no writer of the earlier Christian ages could be quoted whose authority is more generally recognised than that of St. Augustin. The same may be said of the mediæval period for St. Thomas Aquinas: and since the movement of Luther, Suarez may be taken as an authority, widely venerated, and one whose orthodoxy has never been questioned. "It must be borne in mind that for a considerable time even after the last of these writers no one had disputed the generally received belief as to the small age of the world, or at least of the kinds of animals and plants inhabiting it. It becomes, therefore, much more striking if views formed under such a condition of opinion are found to harmonise with modern ideas concerning 'Creation' and organic Life. "Now St. Augustin insists in a very remarkable manner on the merely derivative sense in which God's creation of organic forms is to be understood; that is, that God created them by conferring on the material world the power to evolve them under suitable conditions." Mr. Mivart then cites certain passages from St. Augustin, St. Thomas Aquinas, and Cornelius à Lapide, and finally adds:-- "As to Suarez, it will be enough to refer to Disp. xv. sec. 2, No. 9, p. 508, t. i. edition Vivés, Paris; also Nos. 13-15. Many other references to the same effect could easily be given, but these may suffice.