befall the many under similar circumstances. What, if this incapacity has come in upon the members of the Priory? What then? What, if, after all, the assumed work of the Spirit of God be the work of men misguided, deluded, deceived? What then? May godly souls who have been associated with perhaps they know not what, pause, while over this awful precipice that lies before them they contemplate the terrible danger to which they are exposed, a danger which will involve, sooner or later, a fanaticism that must lead to the most debasing superstition. But what, if, in the consciences of some, the possibility of the Priory rulers being deceived and misguided, becomes a moral certainty, what are they to do? To remain on such an awful pinnacle of blind infatuation? To remain there and for what? To maintain the figment of a church unity that can end only in ruin? Truly we may say “the church is in ruins” if this be all that holds it together. Reason and faith alike reject this vain, demoralizing prostration of heart and conscience to the supposed inspiration of a Priory meeting. Superstition is not far off when the Word is set aside, and an assumption of the presence of the Spirit made to take its place in any, matter, however small. Superstition is the only hold there can be on the consciences of others to bind them to a rule, in which all the revealed will of God is set aside, and to a course maintained not by a reference to the unerring guide of the blessed Word of God, but to the Spirit’s assumed direction, to which the command applies “Try the Spirits.” And try them by what? By the “It is written,” as uttered by the Son of God in the hour of His temptation.
Before proceeding any further, let us take a glance at this infallible assembly—“the one assembly of God in London”—as in one document the leaders four times style the body corporate, the confederacy to which they belong. In illustration of what we are saying, we will trace out those proceedings in London, which led to the placing of the assembly in Sheffield with which they had been in fellowship, outside the church of God upon earth.” When the assumption is so great, and the result contemplated so tremendous, it will be well to notice the character of the assembly, and the exercise of its powers; for if ever a claim was put forth to the possession of the keys of the kingdom, it is put forth in the power by which saints are locked out of “the church on earth.” In the chain of excommunications that ended in the exclusion of the Sheffield assembly, the first is that of Mr. A. Stewart, who is charged by the Priory leaders with having “grievously violated the Lord’s presence at His table, and the consciences of the saints, by forcing his ministry,” and in “having de-
