Private prayer—but “is private prayer necessarily candid? Does it necessarily go to the roots of action? Private prayer is inaudible speech, and speech is representative. Who can represent himself just as he is, even in his own reflections?” Bulstrode’s course up to the time of his being suspected “had, he thought, been sanctioned by remarkable providences, appearing to point the way for him to be the agent in making the best use of a large property.” Providence would have him use for the glory of God the money he had stolen. “Could it be for God’s service that this fortune should go to” its rightful owners, when its rightful owners were “a young woman and her husband who were given up to the lightest pursuits, and might scatter it abroad in triviality—people who seemed to lie outside the path of remarkable providences?” Bulstrode felt at times “that his action was unrighteous, but how could he go back? He had mental exercises calling himself naught, laid hold on redemption and went on in his course of instrumentality.” He was “carrying on two distinct lives”—a religious one and a wicked one. “His religious activity could not be incompatible with his wicked business as soon as he had argued himself into not feeling it incompatible.” “The spiritual kind of rescue was a genuine need with him. There may be coarse hypocrites, who consciously affect beliefs and emotions for the sake of gulling the world, but Bulstrode was not one of them. He was simply a man whose desires had been stronger than his theoretic beliefs, and who had gradually explained the gratification of his desires into satisfactory agreement with those beliefs.”