security. Whatever prayers he might lift up, whatever statements he might inwardly make of this man's wretched spiritual condition, and the duty he himself was under to submit to the punishment divinely appointed for him rather than to wish for evil to another—through all this effort to condense words into a solid mental state, there pierced and spread with irresistible vividness the images of the events he desired. And in the train of those images came their apology. He could not but see the death of Raffles, and see in it his own deliverance. What was the removal of this wretched creature? He was impenitent—but were not public criminals impenitent?—yet the law decided on their fate. Should Providence in this case award death, there was no sin in contemplating death as the desirable issue—if he kept his hands from hastening it—if he scrupulously did what was prescribed. Even here there might be a mistake: human prescriptions were fallible things: Lydgate had said that treatment had hastened death,—why not his own method of treatment? But of course intention was everything in the question of right and wrong.
And Bulstrode set himself to keep his intention separate from his desire. He inwardly declared