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 transforming powers of 'the sacramental principle;' while it requires but the most moderate use of the great instrument of orthodoxy, 'mystical interpretation,' to find the duty hinted (clearly enough for watchful faith, though obscurely to the blinded or undevout) in those passages that speak of a 'tabernacle for the Sun,' or Deity itself being 'a Sun,' or the rising of 'the Sun of righteousness.'...