From the foregoing _verbatim_ quotations it will be seen that Thomas Paine was no infidel until he PARTED WITH "COMMON SENSE," which bears date of February 14, 1776. Common Sense is of noble worth. We cheerfully concede to Thomas Paine all the honor due him for services rendered in behalf of our country while he was Thomas Paine the Quaker. He did nothing for our country after he avowed his infidelity that deserves being mentioned by any intelligent Christian. A CLUSTER OF THOUGHTS, GATHERED FROM JENYN'S INTERNAL EVIDENCES, WITH ADDITIONS AND MODIFICATIONS. When the religion of Christ made its appearance it was entirely new, infinitely above, and altogether different from any other which had at any time entered into the mind of man. Its object was new. It was to prepare us with fitness of character, through a state of trial, for mutual association with the pure and lovely in the kingdom of heaven. This is presented in all the gospel, as the chief end of the Christian's life. Until Christ, no such reward was offered to mankind, nor means provided for its attainment. Many of the philosophers in old times had ideas of a future state, but they were mixed with a great deal of uncertainty and misgivings. Ancient legislators endeavored to inculcate the idea of rewards and punishments after death, to give sanction to their laws. This was the sole end in view, and when their laws were virtuous, it was a noble, a praiseworthy end. But the religion of Christ is related to the same object, brings it about; and, also, has a nobler end in view, and that is to prepare us here for a more noble society among the citizens of the kingdom of God in the great hereafter. In all the older religions the good of the present was the direct, and the first object, but in the religion of Christ it is the second. The first great object of the gospel of Christ is to prepare us for the realities of eternity. There is a great contrast between adhering to morality from the motive of present profit, in expectation of future reward, and living such a life as to qualify us for the realization of future happiness. The character of those who are governed by these different principles is not the same. On the first principle, present utility, we may have mere moralists, men practicing simple justice, temperance and sobriety. On the second, we must add to those graces of moral nature faith in God, resignation to his will, and habitual piety. The first will make us very good citizens in a civil government, but will never be sufficient to make us Christians. So the religion of Christ insists upon purity of heart and benevolence, or charity, because these are essential to the end proposed.