It was not so very long afterward that he busied himself in composing prayers, and even an entire litany, for his own use. No Christian could have found fault with the morals therein embodied; but Christ was entirely ignored. He even had the courage to draw up a new version of the Lord's Prayer; and he arranged a code of thirteen rules after the fashion of the Ten Commandments; of these the last one was: "Imitate Jesus and Socrates." Except during a short time just preceding and during his stay in London he seems never to have been an atheist; neither was he ever quite a Christian; but as between atheism and Christianity he was very much further removed from the former than from the latter. He used to call himself a deist, or theist; and said that a deist was as much like an atheist as chalk is like charcoal. The evidence is abundant that he settled down into a belief in a personal God, who was good, who concerned himself with the affairs of men, who was pleased with good acts and displeased with evil ones. He believed also in immortality and in rewards in a life to come. But he supported none of these beliefs upon the same basis on which Christians support them. Unlike the infidel school of that day he had no antipathy even to the mythological portions of the Christian religion, no desire to discredit it, nor ambition to distinguish himself in a crusade against it. On the contrary, he was always resolute to live well with it. His mind was too broad, his habit of thought too tolerant, to admit of his antagonizing so good a system of morals because it was intertwined with articles of faith which he did not believe. He went to church frequently, and always paid his contribution towards the expenses of the society; but he kept his commendation only for those practical sermons which showed men how to become virtuous. In like manner the instruction which he himself inculcated was strictly confined to those virtues which promote the welfare and happiness of the individual and of society. In fact, he recognized none other; that which did not advance these ends was but a spurious pretender to the title of virtue. One is tempted to make many quotations from Franklin's writings in this connection; but two or three must suffice. In 1743 he wrote to his sister:-- "There are some things in your New England doctrine and worship which I do not agree with; but I do not therefore condemn them, or desire to shake your belief or practice of them. We may dislike things that are nevertheless right in themselves. I would only have you make me the same allowance, and have a better opinion both of morality and your brother." In 1756 he wrote to a friend:--