Probably the long habit of considering themselves the sole depositories of everything beyond the most elementary principles of Christianity had tempted the Brethren to seek to enlarge their peculiar province; and owing to the total cessation of genuine thought among them, they had to fall back on mere jargon. If so, all this absurdity is the retribution for that “folly, conceit, and supercilious contempt of other Christians” with which Dorman charged them only too justly thirty-five years ago. The language just quoted from their most popular teacher can mark nothing short of the dotage of the sect.
Nevertheless, Mr. Raven appears to be in the true succession of Darbyism. He is preeminently the apostle of the inner light. Virtually, though not explicitly, Darbyism had always postulated a sort of inspiration of the “Assembly” in its decrees, and of the individual in his ministry. Mr. Raven, as quoted by such a competent and wary antagonist as Mr. Grant, appears a true successor of the Montanists or of the Wittemberg prophets. Positive truth, according to his scheme, seems to be derived from the inward illumination of the spiritual man. The Bible indeed has a regulative office, and can exercise, I presume, a sort of veto upon an alleged revelation of a prophet. Consequently, if Mr. Raven had his life to live over again, he would, by his own account, read his Bible less, and pray more. This course, I have no doubt, would have resulted in a yet higher development of his peculiar principles.
The secessions from the Priory association on account of this teaching did not all take place immediately. In some cases it was the gradual pressure of Ravenism that forced the malcontents out. Of these lingerers the best known was Mr. W. T. Turpin. Unlike many that left
