ature, deified by becoming His, that it may
_deify_ them." The worship of saints is another of these developments:
"Those who are known to be God's adopted sons in Christ are fit objects
of worship on account of Him who is in them.... Worship is the necessary
correlative of glory; and, in the same sense in which created nature can
share in the Creator's incommunicable glory, do they also share in that
worship which is His property alone." But a "new sphere" was yet to be
discovered in the realms of light, to which the Church had not yet
assigned its inhabitant. "There was 'a wonder in heaven;' a throne was
seen, far above all created powers, mediatorial, intercessory; a title
archetypal; a crown bright as the morning star; a glory issuing from the
Eternal Throne; robes pure as the heavens; and a sceptre over all. And
who was the predestined heir of that Majesty? Who was that Wisdom, and
what was her name?--'the Mother of fair love, and fear, and holy hope,'
exalted like a palm-tree in Engaddi and a rose-plant in Jericho, created
from the beginning before the world in God's counsels, and 'in Jerusalem
was her power.' The vision is found in the Apocalypse, a Woman clothed
with the Sun, and the Moon under her feet, and upon her head a crown of
twelve stars." The DEIFICATION of Mary is decreed. The doctrine of her
Immaculate Conception is a further _development_ at the present moment,
and who can tell what other developments may be in store for the future?

We advert to this form of the theory only in so far as it stands related
to our great theme,--the existence, perfections, and prerogatives of the
one only, the living and the true God; and it can scarcely be
questioned, we think, that it has already introduced doctrines and
practices into the Church which have a manifest tendency to obscure the
lustre and impair the evidence of some of the most fundamental articles
of Natural Religion. Let it still advance in the same direction, and who
shall assure us that it may not develop into still grosser idolatry, or
even into Pantheism? Why should it not develop, for example, into Sun
worship? "On the new system," says Professor Butler, "a modern growth of
Christian Guebres might make out no feeble case; the public religious
recognition of this great visible type of the True Light is but a fair
development of 'the typical principle;' the justifiable imitation of the
guilt of heathens in its adoration is but an instance of the
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