Fifth. If a person is in Christ Jesus, is he not in the church, and is he not already joined to all others that are joined to the Lord? Pure Religion very smartly, as she supposes, ranks "come-outers" with "all other sects," by which she virtually admits that they are as good as the others, and then says that it takes the following elements to make a good "come-outer": 1. It is necessary that the person be "turned out of some church," meaning of course one of those "other sects," for a little sober, candid reflection upon the Bible will show any person that such remarks can not apply to the true church at all; for "the Lord added to the church daily such as should be [or, were being] saved," and 'no man [or ecclesiastical court] can pluck them out of his hand.' If the editress of Pure Religion were half as zealous to know what the Bible teaches as she is to exhibit her wit, she would doubtless have learned that the church is not something that men organize and admit members into, but that it is "a holy temple in the Lord," "God's building, God's husbandry." 2. The editress thinks that to be a good "come-outer" the person should have a small stock of religion and "quite a good stock of ignorance." We presume that she did not consider that in those words she condemned as nearly graceless and very ignorant such men as Luther, Melancthon, Fox, and Wesley, who at the very time when they stood out of and condemned all sects and did not contemplate joining or forming any, wielded their greatest power for God. The Good Way recently informed us that Wesley never contemplated the forming of a sect. What was he then but a "come-outer"? It is an undeniable fact upon record that he deplored the unhappy divisions and parties of Christendom. It is the uniform testimony of the history of the Reformation that every reform effort was attended by a much greater power and demonstration of the Spirit of God before it culminated in a new sect than ever was manifest in that sect afterward. I think I can safely challenge a single exception to this fact. During ten years labor in the denomination that grew out of the labors of J. Winebrenner and his coworkers, it was the constant admission of the old fathers and mothers that no such power of God had been witnessed in that body as was before they assumed and received the name of another religious denomination. The same is true of early Methodism, and in a remarkable manner is it true of the Free Methodists. Let me give you a few extracts from the "History of the Origin of Free Methodism," by Sister Sidney M'Creery, who with her husband, Joseph M'Creery, was associated with B. T. Roberts and William Kendall from the beginning of the great holiness revival that resulted in their separation from the Methodist Episcopal sect. Hence she testifies what she knows and declares what she has seen.