"Yet, as the proposition itself concludeth, to the last part of which I now come, it will not from thence follow that these divine revelations are to be subjected to the examination either of the outward testimony of Scripture or of the human or natural reason of man, as to a more noble and certain rule or touchstone; for the divine revelation and inward illumination is that which is evident by itself, forcing the well-disposed understanding and irresistibly moving it to assent by its own evidence and clearness, even as the common principles of natural truths to bend the mind to a natural assent."[127] [127] "Barclay's Apology." Edition of Friends' Book Store, 304 Arch Street, Philadelphia, 1877, p. 68. It will be seen clearly that the reference in the document issued by the Meeting for Sufferings was not only a misquotation from Barclay, but also misrepresented his meaning. The latter is particularly true if we refer to the top of the same page that contains the above extract, where he says: "So would I not have any reject or doubt the certainty of that unerring Spirit which God hath given his children as that which can alone guide them into all truth, because some have falsely pretended to it."[128] It will thus appear clear that Elias Hicks, and not the Meeting for Sufferings, was supported by Barclay. [128] "Barclay's Apology." Edition of 1877, p. 68. The reference in the third paragraph in the foregoing "declaration" to the "three that bear record in heaven" is a quotation from 1 John 5:7. It is entirely omitted from the Revised Version, and thorough scholars in the early years of the nineteenth century were convinced that the passage was an interpolation. The statement of belief prepared by the Meeting for Sufferings was not approved by the Yearly Meeting, so nothing was really accomplished by the compilation, if such it was. Considering the order of the events recorded, it is hard not to conceive that the attempt to promulgate a "declaration of faith" by the Yearly Meeting was really intended for personal application to Elias Hicks. Had the plan succeeded, the elders could easily have attempted to silence the Jericho preacher in Philadelphia, on the ground that he was "unsound" touching the doctrine promulgated by the Yearly Meeting. The task of detailing all of the doings of this period would be too difficult and distasteful to be fully recorded in this book. That the unfriendly conduct was by no means all on one side is painfully true. Still, as the determination of the Philadelphia elders to deal with Elias Hicks, and stop his ministry if possible, was continued, the effort cannot be ignored.