diocese and draw round him an obedient herd of his poor and hungry
brethren.

And here we can hardly fail to draw a comparison between the
archdeacon and our new private chaplain, and despite the manifold
faults of the former, one can hardly fail to make it much to his
advantage.

Both men are eager, much too eager, to support and increase the
power of their order. Both are anxious that the world should be
priest-governed, though they have probably never confessed so much,
even to themselves. Both begrudge any other kind of dominion held
by man over man. Dr. Grantly, if he admits the Queen's supremacy in
things spiritual, only admits it as being due to the quasi-priesthood
conveyed in the consecrating qualities of her coronation, and he
regards things temporal as being by their nature subject to those
which are spiritual. Mr. Slope's ideas of sacerdotal rule are of
quite a different class. He cares nothing, one way or the other, for
the Queen's supremacy; these to his ears are empty words, meaning
nothing. Forms he regards but little, and such titular expressions
as supremacy, consecration, ordination, and the like convey of
themselves no significance to him. Let him be supreme who can.
The temporal king, judge, or gaoler can work but on the body. The
spiritual master, if he have the necessary gifts and can duly use
them, has a wider field of empire. He works upon the soul. If he
can make himself be believed, he can be all powerful over those who
listen. If he be careful to meddle with none who are too strong in
intellect, or too weak in flesh, he may indeed be supreme. And such
was the ambition of Mr. Slope.